THE RESTORER OF THE FRENCH ESTATE  
Discovering the true causes of these wars in France & other countries, and delivering the right course of restoring peace and quiet to all Christendom:  
Wherein are handled these principal questions touching Religion, Policy, and justice:  

Whether it be lawful to swear, and keep promise to Heretics, or no.  
Whether it be lawful to force men's consciences for religion sake, or no.  
Whether it be lawful to live with, and dwell nigh Heretics, or no.  
Whether it be lawful to break the order of Succession to the Crown because of Religion, or no.  
Who be Schismatics; and of the chief points of Religion.  
How we are to judge of the Schism in Christendom at this day.   
Lastly, the Conclusion containing notable admonitions to the Clergy, Nobles, Magistrates, People, and King of France.  
Translated out of French.  
Ecclesiae & Reipub.  
D.  
ANCHORA SPEI.  
Imprinted at London by Richard Field dwelling in the Blackfriars. 1589.   

To the Reader.  
THere came forth a Discourse on the present state of France in the year last passed, which surely did some good: now cometh forth another written (as appeareth) by the same Auctor, for restoring the state of France, which is likely to do more good. The work being first conceived by an high wit, & after shaped by ripe experience, seemeth sithence to have passed through some rude and unclean hand. And yet, it is not so misshapen or defaced thereby, but that the lineaments remaining do soon descry the first workman. and thus much for the form. For the matter, it is no counterfeit stuff, but will abide the touch of the safest maxims in policy, and the trial of the soundest principles in religion. And as the discrete Reader (I know) will suspend his judgement, till he perceive th'authors purpose: so let the saucy Censurer know, that the height thereof surmounteth the reach of his carping conceit. Farewell.   

THE RESTORER OF THE FRENCH ESTATE.  
THIS WHOLE DISCOURSE IS made under the name of France.  
IT seemeth that my calamities do call, follow, and one entertain another, not unlike the waves, surges & currants of waters: the end of foreign wars hath been to me th'entrance of civil wars, and civil wars do cause to reflow on me, like a violent stream of brimstone, the fury of all my borderers. They say, that wars are to Estates and Common weals, that which medicines, bloudlettings, caustiks, and setons are to the body of man: By such means the body is purged of bad and superfluous humours encroaching either by influence of the stars, or by distemper of seasons corrupting the air, or by excess and abuse in this life, committed by our Fathers or ourselves: wars in like manner do cleanse Estates of wits that are restless & unruly, mabitious, choleric, contentious, longing for invasions, & hungering after other men's good and blood. This they say, but I feel the contrary. Howbeit the case being so, I made an end of foreign wars too soon, it was no time to give over the Physician, to pay th'apothecary's bill, to undo the rollers, to take of the caustiks and setons, and to close up the wounds: somewhat remained of th'excess and conflict between the humours and their qualities, great store of corrupt dregs and inflammation lurked yet within the blood and wounds, the sword, torment and loss had not yet cleared all the passions of distempered spirits. Nay rather, our great God was not appeazed of his wrath, nor we reconciled to him, he had not revoked his hardening of our hearts, neither were the phials of his fury emptied. Alas! I felt no evil but in the utmost parts, in the inferior members subject in use to the principal, in the feet and hands: but now the evil is got within, it hath seized the vital parts, the principal members, it is spread over all. It is now no more a Rheum, a squinsy, a particular down flux of humours: it is even an apoplexy, a general taking, an universal corruption. War with its waist was no where but in the frontiers, in Picardy, in Burgonie, or in champaign and Daulphiny: now it is in the very midst of me, it is over all, not only within Provinces and governments, but even within towns & cities, within boroughs, villages and castles; in houses particular, even in granges & solitary dwellings; between the husband and wife the father and children, the brethren and sisters; & which is yet more horrible each one of my children, at least the more part, hath war within his own conscience. So that for these 28. or 30. years past, I have universally been filled with outcries, hurlyburlies, and affray, with ashes, blood, and with rubbish of ruins; mine evil is become mine habit, and to be ill disposed is my ordinary disposition. Now if any discontinuance came between, it was but as of accidents lightnings before a new fit, or playing of the pulse; it was to take cause, force and new footing: it surceased not but only to take breath and rallie●t self, and so to return with more assurance to the medley, to the charge, to the fight. Further more the Pacifications have appeared in effect to have been nothing less than that they have signified. For I have seen more injustice & violence, I have heard more plaints & groans in such peace, then in the war: to be short the harder and more violent strokes of the war have lighted on me during those Pacifications. Alas! hath any one of my towns been exempt from the ghastly blows of outrage? My sons are degenerated, they have lain down like savage beasts, snared in the cros-ways of every street, full of the wrath and threatening of the Lord. Is there any member of mine not crazed throughout, or void of wounds and filthiness? My Churchmen are marred and corrupt: they were wont to take tithe; now adays they are not only tithed themselves, but also must forego both fruit and glebe; they have left devotion and charity, to embrace hypocrisy and madness, to plot practices, and contrive murders. Of my nobility remain none almost but widows and orphans; their small relics surviving seem inclined rather to undermine abate and turn my house upside down, then to uphold, prop and defend the same. I see my justice no more, I can not discern my justicers by their long rob, gravity and modesty; all the world is furious and armed: they have forsaken the doctrine, the true honour and fear of God, they breath of nought else saving worldly glory and gain. All my villages & champion soils are converted into sepulchres, monuments and churchyards: my poor Villagers do resemble goblins, ghosts forepined of skin & bone, without flesh; so many Peasants, so many Anatomies: they be labourers no more, they be all counsellors of Estate, they observe no longer the seasons of the year, the motions and alterations of the air; and they have reason: since that they sow no more, the imuries of th'air can hurt them no more: but they are busy to mark the motions and alterations that happen in the Estate and common wealth; for from this quarter comes the tempest on that little which is left them: they are inquisitive, and hear speech of kings more commonly, than Governors of Provinces did in ancient time. Finally, on what side soever I turn mine eyes, I see nothing but deformity. Alas! I hoped during the last peace, that my children after they knew the vanity of their conceits and desires, the difficulty of their enterprises the small fruit, and that same evil, of their actions, of their pains and travail, & consequently the curse of God upon them, after they had by so long continuance of years endured and felt the troubles, horror, and wearisome toils of war, after they had not got one jot of another, but the ruin alone of their public weal, of me that am their mother, and yet moreover each one his own particular ruin and confusion: I dare assure myself, said I, that they will hold themselves to this last peace: I supposed that lack of blood and sinews would not suffer them to continue their furious stirs, that faintness would enforce them to remain peaceable, would yield and betake them to repose and sleep. And so hoped I to repose myself, to recover by means of a peaceable sleep my first natural beauty and disposition. I hoped in short time to recover my first estate; to recall, settle again, and contain my children each one in his true vocation; to render them the contentment they were wont to receive of me; to re-establish and repair for them my ruins and wastes; to multiply, weed, and trim for them my fruits; to moderate by the same mean their concupiscences, to qualify their cholers, o rule their desires, to refine their wills, to renew, accomplish and confirm their amities, to unite them together. The purgations which I ministered in the mean season towards Picardy on the one side, and towards Given for Portugal on the other, strengthened my hope very much: the effect itself and forwardness of my reparations, confirmed me far more, and kindled my natural heat, and diligent heed, upon promise of a full enjoyment. I saw mine old skin pill, fall of and vanish away; I perceived men's spirits did clear; I perceived that out of their wills drained hate, envy, pride, ambition, and other like workers of enmity and discord: charity began to warm the hearts of my children, and to move their bowels; diversity of religion was made no more a different mark for persons, houses, and towns; religion was no longer the object of good will and amity, of grudge and enmity. But, good God, behold all my hopes dashed; the rash zeal of religion was in deed mortified, but the other cause of my civil wars, to wit ambition, was not. Behold me now fallen into a relapse worse than the former. I know now, my children were not weary but in body, they reposed but their bodies during the peace. For it appeareth at this day to me, that while peace lasted, their travel ever lasted by gifts and promises, by honours and gratifying, to seek them partakers, amities, intelligences, favours and succours, not in this Realm alone, but throughout all the dominions of Europe also. I see on the one fide the more part of my children in arms and uproar, upon show of hope offered, that France shallbe like those fortunate Isles for the Clergy; that no Gentleman so simple, but shallbe glutted with honour and riches, but shallbe created incontinent a Governor, Earl, Viscount, or Baron; that all my justicers shallbe Chancelers or Counsellors of estate; all my Towns shallbe free, peaceable, privileged, as those of the Empire, or of the Cantons. But this sufficed not; they have disinherited their own force as unable to ruin me; they have thought their own arms too faint and feeble to slay themselves, to foil and pull me down on themselves; they must therefore wage strangers. On this their party, I spy the Pope, who under assurance of re-establishing his credit, first here, and thenelswhere, draws out both his blades, and makes a lusty flourish. I see there the Spanish Tyrant, who gaping for a good share, and specially thinking to hasten the sale of me which I perceive hath been made him, as also to avoid the ransacking of his usurpations, and to weaken his neighbours, unladeth his ships freighted with treasures within my havens. I see there the Lorraine and Savoyen, who allot to themselves already the Countries lying most commodious for them. Yet was not that party or side strong enough, it sufficed them not to pass the mountains; they must traverse Italy over, and the sea, or else all along the gulf of Venice, to bring hither Albanians, and so to reinforce this party. Above three years are passed since the authors of this party appeared in arms in the midst of me, having for their chief Standard for their white Cornet, the League, the conspiracy well signed of all these partakers, of all these Potentates. The king (forsooth) must enter into this league: that is, in good phrase and bad French, he himself with all his power must rely on them; he must advance them aloft, that they with more ease may take his crown off his head, or at least that they may first seize on it after his death, be it natural, or procured; or else he must determine to run the race of poor Childeric; he must take this Aquafortis, this Aqua vitae, this confection of Alkermes, or else he must see his own speedy death, he must see his own limbs fall of and forsake him. His Lieutenants, Governors, and Towns awaited not (said they) but his refusal to declare his mind: the Pope had an infinite sort of men in ambush amid the mountains ready to overrun him presently upon his refusal: the sea was covered with Spanish ships ready to invade and fill all the havens of France, presently upon the signal given: there were also Almains and Swissers. It seemed that all people and Nations had forsaken their own business and homes for to come force her, or run to her ruin, to her fall. Behold my king surprised and forced in the heart of his Realm, in the greatest of his Cities, in the greatest abundance of his Subjects, by his own foster children, by them that had no good, nor honour, but through his favour, and his predecessors: behold him forced to violate his faith, to swear and sign his own death, his own end, and the end of me, and of all his brothers my children, the ruin and wrack of his Realm, to pluck asunder the foundations, and the laws whereon it is grounded: behold him forced to dispose his crown to the behoof of strangers. Behold me presently more tumultuous then ever before: no speech but of banishments, publications & proscriptions of outlawry, of troubles and turmoils. Ye may see many householders oppressed with years and sorrows, laden with children on their shoulders and at their sides; their wives following at their heels blubbered with tears, having their little infant's lugging at their breasts; abandoning their ancient and goodly patrimonies, their purchases so agreeable, their houses so commodious, their movables so costly: winding themselves at length out of the arms of their kindred, friends, and neighbours, after they had sustained the conflict with reasons and considerations, had bedewed themselves with tears, their bowels yearning, and hearts forespent with sighs and sobs; and albeit living, had deemed themselves as dead one for the other; had recommended themselves to God: some travailing towards Germany, others towards England, persuaded to find more courtesy, charity, pity, mercy and secure amid the wild forests of Almain, amid the surges of the sea, among them that are reputed natural and sworn foes of all Frenchmen, than in their own Realm, their native Soil, in their own City, of their own king, of their own Countrymen, and fellow Citizens. Every one curseth his chance, yea, they rather that tarry, than they that are gone, as bereft of the incredible comfort they received by the company of their friends absent. The wife hath lost her husband, the mother her son, being her stay; the brother his brother, being his joy: the father in law foregoing his son in law, must abide the charge of his daughter's maintenance, she neither married, nor in state to marry. Alliance and amities are made void, families are confounded. At the same instant behold me covered over with armies, in whom is found nor respect, nor mercy, nor law, nor faith: nothing but insolence, but cruelty, but violence, & treachery; being in deed nought else save a vacation, not from arms, but for arms. They make war as though they never hoped for, nor ever would have peace; they commit violences and injuries irreparable, they cause enmities irreconcilable: the Nobles know not one another, & as persons merely unacquainted do deem themselves no longer neighbours: there is no house be it noble or mean that is not shivered in pieces, that is not betrayed, surprised, forced, and sacked: find me him out, that is not strained and wringed as it were in a press to extract from him his substance: the Cities are turmoiled for their pride; the man, the Prince, the King desireth to be let into his City, and can not. It seems I am at an end, rather dead then alive; they use me as if I were past feeling; they make gashes in my skin on all parts, they make the scales leap from my bones: they labour not but to bury the dead, and sink the living in bottomless darkness; they build not, but to destroy other buildings: every where are ditches, trenches, mines, troops and bands. But all this is but one of the acts of the Tragedy. Behold here the other party arising up, which beginneth to appear, which is weary of retiring to bear of the blows; it is more known and avowed with me than it was evernt consisteth of all my Princes what countenance soever they make, & of a great number of my peaceabler children; they want not friends both within & without the Realm, even more than is supposed. They say, that all the almains, the Swissers, the English, and Scots are raised, armed, mustered, and coming for their cause, as if none should rest behind of all these nations in a manner save old folk, women and children. If they should bring as much evil will as power, without doubt I am undone. Alas! I have not life enough to sustain so mighty an assault of sickness. It behoveth by remedies to prevent the fit, it behoveth by good counsel to remove from these Princes provoked all occasion that may egg them on while they are yet not moved too much, nor banded together; hitherto they have neither spoken nor done any thing, as more inclined to peace then war: they restrain so much as they may the motions of their choler, & th'execution of their power. Let me entreat you my children not to plead our cause by arms, not to hazard ourselves on the doubtful events of battle. Victories in civil war bring no commodity but to two or three; they undo the rest, and specially the people. Otherwise how great soever the hap and advantage of the victors be, they must always come to agreement in th'end. Get he the mastery, that may, I am desolated for ever. I fear the victory as much as confusion; be the issue what it will, the French shallbe defeated. Come hither my children, hearken to me; we may not doubt but that the wrath of God pursueth us, seeing the stripes he giveth us: the pestilence rageth within, the sword without, the famine throughout, and these are but threats in comparison of more boisterous blows prepared by him for us yet: leave we our senseless obstinacy, & bestow we our endeavour between the threat and stripe, & the stripe shall not light; bestow we our endeavour between stroke and stroke, the wounds shall cease and turn to blessings. Let us wittingly and in good earnest know & feel our own evil, the cause thereof; let us be humbled and search out the remedy. Do ye not understand; that in one month of war we offend more the divine majesty, then in a whole age of peace? Understand ye not that peace brings all good, war all evil? If ye doubt it, mark the pictures and greetings of your ancestors, compare your discommodities with the commodities of your fathers. Let us seek then this peace, & to that end boldly & piece meal try & examine our evil & enmities & search the remedy therefore: Let us suck out the sense, & swallow the wise sentence.  

CHAP. 1. Whether faith may lawfully be given and holden to heretics.  
YE have broken the peace so solemnly sworn (I speak to you my children, that have been induced to begin this war) ye have falsed your faith, ye have taken the name of God in vain: for that (say you) a man neither may nor should promise nor keep faith towards heretics and Infidels, according to the resolution taken and practised in the Council of Constance Anno. 1414. & again according to th'advise and commandment executed by Pope Eugenius the fourth to Vladislaus king of Hungary., about thirty. years afterward. Ye say, this is a doctrine received so solemnly, confirmed by so many reasons & authorities, approved by so many acts, continued by so many years, that now it is no time to doubt thereof. My children, this defence can not warrant you from vices and infamous reproaches damnable before God & men. For if ye bring in and so freely receive such distinctions in promises and oaths, ye open a gap to all manner of miseries & confusions in all Estates but principally in this Realm, where are few houses, families, towns, cities & governments, few companies public or particular, that are not bound by such oaths, few or no marriages, successions, fellowships, and other covenants, whose suit, entertainment, and assurance depend not on such oaths. For in all these things they that we have called heretics be confusedly intermeddled with the Catholics. So that I may say with truth, there is no human wit nor might, which would not sooner melt and consume, then be able to preserve this Realm, otherwise then by observing that hath been been covenanted and sworn. Moreover, if ye be resolute to practise this doctrine, ye shall make all our wars endless and immortal, as well civil and domestical for the reasons afore touched, as the wars we may have with the stranger be it the Swisser, Almain, Fleming, English, Scot, Spaniard, Italian, or Turk: for in manner all our neighbours do differ in religion from us, and consequently heretics or Infidels in our opinion, & perhaps they also esteem us for such. Who then will treat with you concerning peace knowing this your resolution? They will rather choose to miscarry, or make you miscarry under the chargeable toil and dangers of war, then be choked in the nets of your disloyalty. But how will ye excuse yourselves towards God? If it be evil done to promise faith to the Reformed, wherefore have ye sworn to them so solemnly by acts often reiterated, and by long spaces of time distinguished▪ If ye allege, they compelled you: ye can not aver nor justify this compulsion: ye have always been masters of the field, of the towns and governments, and which is to be noted, the most part of the Pacifications have been made in their greatest weakness. If it were impiety to agree with them, ye should have sooner suffered a thousand deaths, then done it. If ye say, it was done to make them difarme, and afterward to surprise and destroy them, to th'advancement and exaltation of your religion, as many believe: ye are abominable persons so to profane the oath, which God hath ordained for a witness and assurance of the truth, for an end of all variances, for renewing of charity offended, and restablishment of peace and rest among men: ye make it a bait for lying, for treason, and cruelty: ye shall not ascend into God's holy hill, for ye swear in deceit. The Romans in their ancient fashion of swearing and contracting alliances, were wont to say, o jupiter smite & with thy lightning blast him, whosoever in this company shall have brought hither an intent to beguile his companion: what? must Pagans with more holiness deal in a sacred oath than we? Ye take not alone the name of God in vain, but ye also defile it so much as in you lieth, making it the auctor and protector of your murderous disloyalties: ye think ye may sport with men's lives by your oaths; it is with God, with his glorious and magnificent name, and with your own salvation that ye sport, it is your own salvation that ye lose: imagining to draw men on to their death, & make them fall on the point of your weapons lurking in the pit of your treasons, ye draw on your own heads the curse of God, and plunge your selves head long in the fearful dungeon of darkness and eternal woe. No evil aught to be done that good should come of it. The very Paynims could say, that no religion is accomplished by mischievous wickedness: faithlessness is an imp of impiety: impiety is directly opposite to religion: then monstrous is their error that think to uphold and augment religion through impiety. Ye condemn the judge that with his oath promiseth impunity to malefactors, provided that they confess and acknowledge the crimes they are accused of, ye disannul all his process & reverse it as erroneous: thus by your own sentence ye incur condemnation, in that by oath ye have assured rest and peace to the Reformed, to the end that having abandoned their defences ye might afterward murder them by surprise and with more advantage. Neither can ye also pretend excuse by ignorance, as not knowing the nullity of your oaths at the time ye swore: for the doctrine and examples alleged by yourselves, are of a date far more ancient than the troubles and Pacifications of this Realm. Moreover, after your goodly fearch for that wholesome doctrine, to warrant you from shame and reproach, upon the breach that ye made of the former Pacifications, ye have again notwithstanding treated and sworn peace with them manifold times, & that with more banning if ye broke it, than ever afore. But the likelihood is great, that your violation of the peace comes not through religion: more credible it is, that your unreconcilable enmities, & greedy aspiring minds are the cause: so that ye speak for God in fraud, and plead for him in iniquity: ye enterprise to make the holy Scripture stoop to the winds of your will, and bend to the billows & tempests of your naughty passions; ye force it to serve your commodities, and fit your purposes, to execute your revenges, and satisfy your ambition and avarice. Let us see notwithstanding if the doctrine ye propose is so necessary and certain as ye make it. I grant you, and advow it that every oath ought not to be observed, specially when the same imports thereupon the performance of some heinous sin, and doth directly prejudice the free passage of God's word, which we all are bound to seek: but reserving these two inconveniences above, we may in all things else give our faith undoubtedly to any whosoever, & being once given, we ought to keep it. So that when we contend not directly against God's glory and our own salvation, faith must be observed. Now the covenants with Heretics and Infidels, by letting them live in peace and quiet without attempting them by material arms, do not hinder the hope of our salvation nor offend the glory & commandments of God, when we are unable to cut them of by the ordinary way and power of the magistrate, easily and without trouble & detriment to the Church. For though it be commanded in the law, that the Heretic be cut of, which importeth a more strong reason forbidding to converse or deal with an heretic: that aught to be understood, when we may commodiously destroy or expel him, not disturbing the Church. It is more tolerable, more reasonable, and agreeable to God's pleasure, to suffer the heretic and infidel to live, and dwell by him, then to make havoc in the Church, and set a way wide open to a thousand & a thousand confusions, impieties, & other mischievous villainies which wars brings with it, & leaves beit, namely war Civil. This is that, which the Patriarch of Constantinople named Atticus, said upon the like occasion: that we must sometimes upon some necessity, hold us content with that which happeneth not to our liking, that we must sometimes prefer utility before strict justice, sometime incline to agreement, to the peace and tranquillity of the people: preferring the peace of a Realm, the peace of all the world, before the precise observation of the words, after the example of the Apostles, that wisely dispensed with occasions and circumstances. Better it is then to continue the ulcer open, than close it up to the hazard of the whole body. Better it is to strike sail in the storm, than strive too gloriously against it, and make shipwreck: we must hate the heretic, but yet our love to the Church must excel our hatred towards him. Scipio, and after him the Emperor Antonine the meek said, they had liefer save one Citizen, than slay a thousand enemies: what? should my king, my princes & you, bear less affection to your country, and to the Church, than they bore to their Country alone? That which I tell you is confirmed by the doctrine of jesus Christ, 
Mat. 13.  who forbids the rooting up of the tars and darnel growing among the good corn, lest the good corn chance to be spoiled or plucked up withal. This parable of our Saviour rightly conceived, answereth whatsoever ye can object. If ye say, the liberty of God's word and his glory seem to be lessened on that part the heretics make and hold in an Estate: likewise ye may be told how the growth of the good corn is hindered, in that part of the field which the darnel possesseth; and consequently, the owner's credit and profit: yet nevertheless doth jesus Christ say, it must not be plucked up. It sufficeth then to consider that otherwise it may not be, and that the glory of God will be more obscured in the total havoc & confusion of the Church, than in a small annoyance which the nearness of heretics may bring to it: also that God's glory, and the power of his word will more brightly shine amid our discommodities, infirmities and dishabilities, then in our ease, and the force of our flesh, of which he useth very little or none towards the building and conservation of his Church. The politiks add, that the sovereign law, the most equal rule of all, from which Magistrates and Counsellors of estate ought never to swerver, is to prefer the public safeguard before all other commodities & considerations, that may be propounded for the greater assurance of one of the members of the state. For as they say, all cometh to nought when the Commonweal goes to wrack. We read, that by recital of this only law, the Consul Servilius stayed the course of the most pernicious sedition that ever came within the walls of Rome. They add also this necessary doctrine of our Saviour Christ, that every Realm divided in itself shallbe desolate. Behold, for what cause in the year 1561, it was concluded at S. German, by the greatest wits, and wisest heads of this Realm, that it was expedient, not only to quench the fires, and make the pursuits commenced in the name of justice against the reformed, to cease; but also, that peace might and ought to be made with them. Behold also, wherefore all the sovereign Courts of this Realm, after they had ripely deliberated on this difficult point, were resolved to approve the edict of januarie. True it is that the Parliament of Paris made more difficulty than the other: howbeit they also were resolved, after they had heard the holy, politic, and learned declarations of the chancellor Hospital, whose lack I cannot sufficiently lament, weighing what need I have at this day of such personages. For the self same reasons have the Emperors of Germany concluded and sworn peace with the Protestants their Subjects, and to this present have kept their faith to them. We read also in the Ecclesiastical histories, that the Emperors, Valerian, Maximian, Constantine, and many others, to compound the divisions between the Christians and ethnics their Subjects; in whose power consisted the maintenance or decay not only of the state, but of religion also, did permit to the one & the other, the exercise of their religion. If this were a matter so strange, as ye say, to enter into covenants with the reformed, & to give them your faith, the Emperor Charles the fifth had not so often given and used it as he did in his safe-conducts to Luther, to Melancthon, to Bucer, and to many others: it is hard to reckon how many times he received into his Courts the Protestant Princes and their Doctors, to common and confer with them; he might have caused them to be murdered if he had listed, he wanted not advise thereto, for there were Lords enough about him, that laboured earnestly to draw him to that treachery. Nay, what say you to this of greater efficacy? Even the Council of Trent decreed concerning passports and safe-conducts for the Protestants, of whom some appeared, and made their orations, and returned safely. I find on every side plenty of examples that urge and condemn you most apparently. The Catholic Swissers were not scrupulous to enter into league with the Reformed Swissers, & which was more, with them of Geneva. Yourselves are confederate with all the Cantons of the Swissers, and ye solicit them daily to entertain this association. Ye are allied by covenants sworn with all the Princes of Germany aswell Protestants as others: our kings Francis the first and Henry the second have particularly sought th'alliance of the Protestants, have sent to that end their Ambassadors into Germany to the general Diets of the Protestants, Monsieur de Lange among others came for that purpose by commandment of the said king Francis to th'assembly at Smalcalde: our kings with their armies have entered Germany against th'emperor for the defence and protection of the Protestants. Ye are likewise allied with the English, and with the Netherlanders, whose protection moreover against the Spaniard yourselves have undertaken. Examples should lead us thus farforth; if we would apply our minds to review them we should not find any estate on earth, where agreements have not been made with them of different Religion, & consequently with or among heretics and infidels: for two divers Religions can not both be true. The Pope hath often covenanted with the Turk & with jews, being both undoubted Infidels. The Venetian treateth and ordinarily sweareth peace with the Turk. The Spainard daily bargaineth with infidels as well in Africa, as in India and in the New found world. All antiquirie and the Primitive Church do afford us also great store of like precedents, as those I have mentioned of th'emperors Valerius, Maximian, and Constantius. Constantin the great granted to th'archheretic Arius, his faith by oath, and kept it. Assurances are given indifferently to all heretics for their appearance at Counsels: thither do they come, and from thence they return with security; of such importance is the faith granted them by safeconduct. We read that eight or ten Emperors after the great Constantine, only to keep the Church and people in peace, did permit th'Arians to have Bishops and Temples, so that every town almost had two Bishops, th'one an Arian, th'other a Catholic; now had they an Arian Pope, and anon a Catholic Pope. But what need we repair to writings of men (which being compiled by your Churchmen themselves, you may not disaduow) seeing the holy Scriptures afford us store of like examples authorised by the commandments of God, favoured by his blessings, & made inviolable by his curses. The ten Tribes of Israel, against the express ordinance of God, 
3. Reg. 12.  revolted from Roboam their king the son of Solomon, the son of David, to whom the Lord had given the land, and to his line after him: and not only they revolted from their king, but also forsook the doctrine and temple of God, built themselves profane altars nigh to the sacred altar, in somuch that undoubtedly they were heretics & schismatics: nevertheless it was not permitted to Roboam or his successors to bring these ten Tribes again to the Temple of the Lord with arms and by force, or destroy and expel them the land. Roboam having attempted it was letted, and by the commandment of God retired from th'enterprise; 
2. Chron. 11  and whatsoever the heresy and schism of the ten Tribes was, yet were th'other two Tribes constrained to live with & nigh them in alliance and confederacy. Behold how your doctrine is not so certain as you report, nor yet prescribed by continual custom: And that prescription hath no place, when the question is of doctrine, of right, and of truth. But resolve we it further by histories of the sacred Scripture. We learn in the same, that Abraham swore alliance with many unbelieving Princes & peoples: with others than unbelievers he could not contract, sith he was th'only elect from among all the families and nations of the earth. Isaac gave and observed faith to Abimelek. jacob bargained with Laban th'idolater & with unbelieving Esau his own brother. jacob and his sons and specially joseph were allied, & lived with th'Aegiptians. Digest we perfectly the history of the Gabaonites, and that alone will satisfy us with the truth upon every point of this question. The Gabaonites a people of the Amorrheans amazed at the multitude, 
Ios. 9  might, prosperous hap, exploictes, and resolution of josua and the children of Israel, sent them Ambassadors having their garments and shoes old and patched, their barils of wine broken & unhooped, their bread dry and vinewed, in rotten and torn sacks. These contrefeict Ambassadors declared, that they were not of the land of Canaan, but came from far, so that in their long voyage they had worn, spent and consumed their garments, victuals and vessels; they offered & required alliance, it was received & granted; josua and the people swore it in the name of God. Three days after, th'Israelites came into the country of the Gabaonits, & then finding the deceit were greatly amazed and provoked, considering first of all, that God had commanded them not to leave alive any one of all the nations of Canaan, & namely th'Amorrhi: howbeit afterwards having consulted on this matter, they smote them not; they durst not; saying, we have sworn to them by the name of the Lord God. About four hundred years after that, the Israelites under the conduct of Saul, 
2. Reg. 21.  egged on with zeal and devotion, made war on the Gabaonits and slew some of them: God punished th'israelites, visited them by famine: the Prophets answered that God visited the people, for the fin they had committed, in warring on them, 
Ios. 9  for whom they were bound by oath: the famine continued three years & ceased not till after submission, acknowledgement and satisfaction made by David to the Gabaonites at their discretion: they demanded the Princes of the lineage of Saul, David delivered them seven; they crucified them to the Lord; the famine ceased. They, whom you term Huguenots, are no more Infidels or heretics, than the Gabaonites that worshipped idols and the devil: you have not so express commandment of God to destroy them, as the people of Israel had to destroy the Gabaonites: they had by sudden advantage, lying & guile, rob and extorted the peace, alliance, and oath of th'israelites: I do not see that these men surprised, deceived, or overreached you, when you promised and swore them the Peace. Again, Israel was punished for violating the oath made by his ancestors, he infringed it not but four hundred years after the faith was given, he might have imputed the fault to forgetfulness. How much more worthy of punishment are ye, ye that have violated the oath, which yourselves have made, ye that have falsified it irreparably within three or four years after; I dare say, that ye have not kept it one whole day: for as good it is to make war, as prepare for war. What know ye, but that the curses which threaten you, which hang over your heads, hem in & distress you at this instant on every part, in your persons, in your houses & families & without, are so many advertisements sent from God, warning you to make him & them amends for your disloy altic. If ye open your mouth to say that th'Israelites had another reason beside th'oth not to break the alliance made with the Gabaonites, ye belie the holy Ghost, who stops your mouth when he tells you, how the Princes said: we may not touch them for that we have sworn to them by the Lord God of Israel; and again where it is said; the Prophets answered, that God visited the people, for their offence in making war on them, to whom they were bound by oath. If ye say that the reason holdeth not between a Prince & his subjects: besides that this stolen subtlety is to be laughed at, savouring more of a courtly parasite, then of a teacher & professor of the truth; 
josua. 9  mark here that the Gabaonites were subjects to the people of Israel, and served them in cutting wood and drawing water; they were, I say; their vassals by a title most just, for God had given them to the Israelites from that day where in he cursed all Canaan: nevertheless Saul their King and all Israel were punished, for violating the faith given them. Again, this distinction between oaths made by a Prince to his subjects, and oaths made to others, is convinced by the examples of Emperors in the primitive Church afore alleged, in that they licenced at the self same time, in the self same towns, to Pagans, Arians, and Christians the several exercises of their religions; and yet further by the faith given and well kept of Constantine the great to Arius, as also by the Pacifications sworn and duly observed of the German Emperors to the Protestants. For in all these cases, the Prince promised and swore to his subject. But return we to the examples of the sacred Scripture. We read how the people of Israel against the general commandment of God, 
josua. 6.  preserved from fire, spoil, and sword the harlot Rahab and all her household; so strict and dutiful was their obedience to the oath made by their spies. 
Bar. 2. 4. Reg. 25. 3. Reg. 22. jer. 39  We read that Sedechias for having falsed his faith to the King of Babylon, and Achab to the king of Syria, were vanquished, the one miraculously slain, the other consumed in horrible miseries and torments: Rahab was a Pagan, the kings of Syria and Babylon were Pagans. Sedeehias and Achab were kings of Israel the people of God. Thus have God's people given faith to Pagans, and kept it, and have been chastised of God for presuming to break it: there is as good reason at least to keep faith to them that are reputed heretics; for the heretic is not more abominable than the Pagan and Infidel: ad withal the histories above cited, justifying the like observation of loyalty towards heretics convict and deemed such. We swear, we hold up our hands to God: now since it is to God that we swear and not to men, why then do we respect the quality of men? Let us not therefore stay upon the quality of persons, even as ourselves desire of the Lord to perform us his promises, without regard to our unworthiness: for the holy Ghost likewise in all th'examples of promises well kept, yieldeth this only reason for all; one or other hath sworn. It becometh us not rashly to slip aside from the charge of God's commandments. We shall enjoy more rest, honour, and liberty in serving God, than by shifting off our shoulders the yoke of his laws. The commandment is manifest; Thou shalt not take the name of the Lord thy God in vain: it is noted, that this is a principal commandment of the law, one of those two that have a threatening penalty annexed, I will not hold him guiltless, saith he, that taketh my name in vain. The religion of an oath hath evermore, and every where been esteemed to have such power over the consciences, honour and reputation of men, that after an oath taken, none durst doubt of the truth of matters deposed or sworn. An oath determineth the whole variance, it is unchangeable, as saith S. Paul. 
Heb. 6.  By this only warrant strangers dare meet together without suspicion, and become companions and friends: hereby neighbours and friends continue neighbourhood and friendship: hereby th'enemy walketh in security of life amids the fury and weapons of his mortal foe: this is the only caveat and proviso required of Kings, Princes and Nations, of Governors, Bailiffs and Stewards, of judges and Magistrates: this is the only mean to treat of peace among arms, to conclude and maintain the same. He that sweareth by the name of God, doth assure others that his words are true, even as God himself is the truth: he taketh God for his witness and judge: he prayeth him to confound and sink his soul to the bottomless pit of hell, if he doth not keep and make good his word so far as in him shall lie. Our forefathers in old time showed by their ceremonies that they so conceived it. He that taketh the name of God in vain, either believes there is no God at all, or else accounts him a liar void of might, and in effect defies him. Now men that are naturally liars, and void of might, if they know themselves so reputed, o● think that others believe them not, they will rage's and take on marvelously; they will stir up the coals, fling the fire about, hazard their quiet, honour, goods, this present life, and all th'unspeakable joys to be hoped for in the life to come, to have amends for such supposed injuries: God that is true & almighty, and most jealous of his honour, what will he do trow ye? Perjured persons are noted, hated and shunned, as well of them that feel the damage of their faithlessness, as of them to whom profit comes by their perjury, if any profit may come of perjury. The Egyptians, to declare how much they detested faithless persons, digressed from their general rules, and ordinary justice: for it was a ground in their law to punish each offender, in that part or member, which was chief instrument of th'offence: and so it should have sufficed them only to plague the tongue of the perjured; nevertheless, they put him to death, utterly excluding all ransom of his life for any price whatsoever. If some lawmakers have not laid upon them any like penalty; it was because they durst not: for albeit they reknowledged that th'offence of this crime might greatly touch both the society of men, and every particular person thereof: yet they principally considered, how this sin directly respecteth the divine majesty; that for so much as to God the oath & vow was made, from him therefore being called to witness, they await for vengeance. Thus you venture to persevere in a sin intolerable to God & man, the razor of religion and human fellowship. Hereupon ye will perhaps reply, that since the pacifications, ye have sworn other contrary oaths, from which later oaths, by a more strong reason ye may not departed: but I will reserve the assoiling of this your objection, to the conclusion of this discourse. Mean while let us examine the grounds, whereon the main stay of your doctrine proposed doth stand, and we shall find them rotten and ruinous. Let us consider what befell the king of Hungary, and all Christendom, for having too simply obeyed Pope Eugenius. This king of Hungary had fought with, daunted, and vanquished the Turk: had compelled him to make a peace honourable, beneficial, advantageable, and convenient for all Christendom: howbeit, by commandment of the Pope, for the considerations aforesaid, he departed from that peace, he violated his faith and promise given; he denounced war to Amurath, he presented himself in field better assisted than before; both with men & with hope, they joined in fight; he lost the battle; 30. thousand of his soldiers were devoured by the sword, himself there slain, his head carried on a lances point along all the Country: the Turk gave not arms over, till he had wasted, and by conquest dismembered from Christendom the Empire of Greece, Hungary, a portion of high Germany and sundry other Countries, the Pope's Legate being bringer of this gay doctrine, was strangely descried, and slain when he deemed himself out of danger, having escaped the brunt of the battle. Such events weighed and compared with the commandments of God, & th'examples here afore produced, which certify us of his will, may make one judge religiously enough, that God was displeased at their unreverend regard of his name, and that thereby he would teach and make us understand, that faith should be holden more dear of us than all worldly things. We have as good reason after so many miseries heard, seen and felt, in religion and temporal affairs throughout all Europe, as well in general as particular, to think that they have happened in all or in part, because of the infidelity executed with cruelty against them, who under the faith of the potentates of Christendom presented themselves at the Council of Constance, with intention & hope not to cope with th'adversary or defend their cause but by the word of God; and further since that time against an infinite number of Christians that have disloyally been martyred in Germany, France, Spain, Italy, in England, Scotland, Flanders and other countries. What know we whether the misfortunes of war and other notable calamities that have be fallen certain Lords of our time, are so many punishments of their desloyaltie? We see their misfortunes, neither can we be ignorant of their treachery, & we know elsewhere the wretched ends of the perjured, as of Lisander, Hannibal, Syphax, Caracalla, and of Hebert th'earl of Vermandois, of th'earls of Charolois & Saint Paul, and of others innumerable. A jew of this our age hath imputed all the miseries wherein those of his nation are wrapped, to their faithlessness. Unworthy is he the reputation of a faithful Christian, that will violate his faith & makes no reckoning of it: unworthy is he to receive faith of God, or find faith among men, that knows not how to keep it. They say that sin is known by its train, that sin is the penalty of sin: but chief that is verified of faithlessness. To this purpose do the hebrews advise men above all to beware of this vice: for having crept once into their acquaintance, by and by it grows familiar, customary and domestical. We have observed that ever since this doctrine was received in so great a Synod of Bishops, unfaithful disloyalty hath borne sway in all that hath been done or treated among all the potentates of Christendom; & among all Christians well-nigh: the Bishops are the chief heads thereof, the evil from thence is descended to the members, and so from member to member throughout the whole body. I shame to say, how since ye have received and practised this goodly distinction, ye have mortgaged or rather forfeicted the honour and commendation of troth and fidelity purchased so dearly and carefully among all nations by your predecessors. Ye are at this day among all nations as a vessel wherein is no pleasure, commodity, nor assurance. Ye retain the solemnity of oaths by custom, ye leave the truth by malice. Shame will not suffer me to pursue this point any further. Yet one thing will I add, that faithlessness justly brings the faithless person in suspect that he fails in faith towards jesus Christ: for as one of the ancients said none loseth his faith, save he that had it not. Then my children, ye that are Christians by the grace of God, give no place to Paynims in virtuous acts, which nature, reason, law, custom, necessity, and your sovereign Lord God do enjoin you so expressly: follow the examples propounded by the holy Ghost to fortify you against the subtle quirks & wisdom of the flesh: believe it not to be permitted which God forbiddeth and with indignation punisheth: eschew not his commandments, but eschew his wrath: frame not his word to your passions, to your revenges, to your ambition, but frame yourselves to it, and by it rule your desires.   

CHAP. II. Whether men's consciences ought to be compelled for Religion, and how the Magistrate should be employed against heretics.  
But ye will tell me perhaps, that ye are not moved to begin this war by disloyalty, nor by desire of revenge, nor by other evil passion: but through zeal ye bear to the glory of God, to th'advancement of the kingdom of his son our Lord, to th'edification of his Church: through the charity ye bear towards all men, whom ye feign would have to be all good Christians, whom ye would marshal in the Church under th'obedience of God, or cut of the refusers; to cease all blasphemies and abominations that they commit against his divine Majesty, and to purchase assured tranquillity to all the faithful. The holy Ghost foreseeing (as it seemeth) your excuses saith, that Saul assayed to destroy the Gabaonits through a zeal he bore to the children of Israel and juda: this his devotion was deemed sin against God; the Israelites and namely the children of Saul incurred God's displeasure for this sin, 
2. Reg. 21.  as hath been said. Moreover, the jews persecuting the Christians, even then when they crucified the Messiah, were inflamed with a most ardent affection towards God and their Temple: by this their affection & th'execution thereof they deserved the wrath, estranging, curse, and punishment of God: S. Paul speaking of them and of th'evil they did to the faithful, saith: 
Rom. 10.  I will bear th'Israelites witness that they have the zeal of God, but not after knowledge: 
joh. 16.  jesus Christ said to his Apostles the hour cometh, that whosoever shall put you to death, shall think he doth God high service 〈◊〉 suppose you that this zeal did excuse the murderers of the Apostles? 
2 Reg. 6.  Likewise with very great zeal did Oza stretch forth his had to uphold the Ark of the Lord; howbeit he was punished. Zele then is so slender an excuse of sin, that itself is sin, if it be not directed by sound skill & knowledge. Man is not licenced to seek th'execution of whatsoever himself conceiveth shall serve the glory of God. He must learn and know by God's word what he is to desire, whereto his endeavours must tend, what way he is to take, & what means he must use. It is well done to covet and seek th'advancement of God's kingdom, th'accomplishment of his Church: it greatly concerneth us to behold the number of the faithful very soon fulfilled for the glory of God, and our own sanctification & glorification, but yet let it be done with discretion. The holy Ghost is the chief workmaster in building the Church, let him control us, let the means that he hath taught conduct us: we can not be ignorant if we but consider how he hath proceeded ever since the creation of the world to the building of the Church the house of God. He would never be served with the violence of men, of fire, of sword, and of the halter to compel men to enter into the Church. Adam, Seth, and Enos enforced not Cain to return to God after he was plunged in despair, when he had forsaken God, his country, and consequently the Church by reason of his sin. Noah used not weapons to compel the people to turn to God, but prayers and preachings in the name of the Lord, he laboured to convert them by words and examples of godliness, he menaced them not with his own wrath, or with his own arms, but with the wrath and arms of th'Almighty. Abraham longed with all his heart to see th'effect of God's promises, he saw in spirit already the Church filled with nations innumerable, he beheld about him great power, he fought, he overcame, but yet he never attempted to bring men to God by arms. The children of Israel fought, vanquished, conquered, and destroyed many nations: yet where can ye find that they went about to constrain one only man of so many peoples to suffer their circumcision, and become one of their Church? if they had propounded to th'Ammonites, Moabites, Philistines, and to the Syrians which would have yielded to all conditions of peace, for to live peaceably by them, thus: we will leave you in peace in your houses and families among your wives and children, we will leave you your goods, your towns and dominions; provided that ye renounce your idolatry, & receive our law, the law of the Lord: if not, we will continually pursue by arms your end and destruction: how many Proselits think you had they made, what increase had they brought to the Church? They know it, that do know what power hath fear, conceit and peril over worldly men, that know what multitudes have by th'arms of th'Arabians, Tartars, Persians, Mamalukes, and Turks, been ranged to Mahomet's religion. We can not say that th'Israelites wanted affection to the glory of God, and advancement of his kingdom; for in other matters they sufficiently witnessed their devotion. Again, we can not say that they wanted force; for God fought for them almost visibly, there were men so valiant among them that their matches were never found nor feigned otherwhere, an hundred of theirs could discomfit ten thousand others, 
4. Reg. 6.  one of them alone by prayer did confound an infinite army of Syrians; their wars were wonders. But they knew that fear and force were not workmen of the house of God. We can not doubt of the power of our Lord jesus Christ; he is God: we can not doubt of his tender love towards us and th'edification of his Church, he humbled himself infinitely, being God he took upon him human nature, and submitted himself to the miseries of the flesh, except sin, suffering reproaches, torments, and death, even the curse of God his father for our salvation; he prayed, preached, and wrought miracles for th'edification of the Church: with one twinkling of an eye, with one only word he might have compelled or confounded all men, he might have fought with twelve legions of Angels if it had been his pleasure, he might have done to all as he did to S. Paul; he did it not. He forbade them that meant to use force, he lifted not up his hand, he handled no sword nor warlike weapon, his will was not that arms should intermeddle in the kingdom of the word. Thus we may not bring men to the house of God but by means allowed by jesus Christ, for none can go to God but by him, he is the door of the house of God. The Apostles also have witnessed to us their earnest desire, in that they abandoned the world & themselves for our example, and to win us bare with our infirmities, objected themselves to all dangers, dread not th'assaults of the devil, the hate of the world, the rigour of Magistrates, the storms of the sea, the pain, ignominy and terror of punishments, no not the horror of Hell, for to edisie the house of God: they prayed, preached, and interpreted, they wrote, they suffered, and all to build the Church: as for carnal weapons, they refused, for so had their master Christ enjoined: when he sent them to the conquest of peoples, he commanded them to go alone without sundry garments, without money, without bread, with a staff only in their hand, and not with the fear and force of arms. Even so did the Lord rebuke his Apostles that craved leave of him to pray for fire to fall down from heaven on such as would not receive them: ye know not (quoth he) of what spirit ye are; for the son of man came not to destroy souls, but to save them. Prayers therefore, preachings, prophecies, interpretations, writings, miracles and sufferings were the tools wherewith th'Apostles built the house of God. Yours are of a far other sort; they humbled themselves, ye exalt yourselves; they prayed, ye curse, and command; they preached, expounded, and writ, ye say not a word, ye shut, ye hide the book, ye writ with the sword: they suffered, ye make others suffer, they were murdered, ye are massacrers. Thus have ye forsaken the way of our Saviour & his Disciples. Take heed that it be not told you, that you follow in this behalf the way of Mahumet. Mahumet said he was the greatest Prophet sent of God to constrain by violence of arms all those that would not submit themselves under the power of God by the preaching of his word, & to that purpose God had sent him three keys, of justice, of Prophecy, and of Victory. Great is the appearance that this novelty of forcing men's consciences is come out of Satan's shop. For besides the novelty thereof and flat repugnance against the doctrine and histories of the Bible, it carrieth th'infallible mark of Satan, th'execution belieth the promise. Ye promise yourselves to compel men's consciences and so bring them to God, which can not be. It is notorious that the material sword hath no power over the soul. Ye may constrain the body to be present at the Mass, to bow itself before your inventions, your images and relics, but ye can not enforce the conscience to consent to these bowings and services. It is as if ye would weigh the fiery flame. The more ye assay to compel and enthrall the conscience, the more free it remains. The Martyrs that were violently forced to stand by the sacrifices of Idols, were not Pagans therefore. So they that by compulsion become Christians, are nothing less than Christians. But admit ye could force men's consciences, suppose ye by this mean to bring them to God? Ye, whose might and knowledge can not reach so far as to the will of man, yet do not accept a friend feigned or forced, ye make no account in your houses and Lordships of submissions or homages founded on dissimuled pretence or fearful constraint: God that will principally reign over our wills, and full well knoweth them, that deserveth and demandeth to be loved of us with all our heart, with all our will, with all our strength, with all our soul & with all our understanding, will he receive these forced souls which ye bring him? Christian Religion consisteth in faith: nothing is more contrary to faith then force: ye may compel men to do, or to speak, but to make them to believe ye are never able. Whoso believeth not, can not be a Christian. 
1. Pet. 5.  For which cause S. Peter commandeth saying, feed the flock, not as having dominion over the Lord's inheritance. Let us believe then that this is not the manner whereby God draweth & receiveth men into his house, whereby he enlargeth the limits of his empire. The force that he employeth is spiritual, sweet, agreeable and healthful. First he possesseth the will, after he contenteth th'understanding, he ruleth the reason, and so by degrees he becomes master of such as he will and such as will him. Th'empire of the consciences is governed by means of the word, this is the sceptre whereby jesus Christ reigneth, whereby he destroyeth the powers, fortresses, counsels and all highness that lifteth itself against the knowledge of God, by the same all understanding is enthralled to his obedience. God by his Prophets hath so promised & foretold. My word, saith he, in isaiah, shall not return to me in vain, 
Isa. 11.55. 2. Cor. 10.  it shall do what I have willed. I will smite the earth with the rod of my mouth, and will slay the wicked with the breath of my lips. Esdras reporteth in his vision, 
4. Esd. 13.  that our Lord seeing all nations arising against him, lifted not his hand, held no sword nor warlike instrument, but cast out of his mouth as it were a flash of fire, which finally consumed all nations. This is the stone cut without hands, 
Dan. 2.  that must bruise the iron, the copper, the earth, 
Apoc 19  the silver, and the gold. The sword that must confound heretics proceedeth from the mouth of God: jesus Christ accepted this sword, rejected & forbade th'other. Th'Apostles neither had nor sought any other. 
2. Pet. 3.  It is the word that made and preserveth the world, as S. Peter saith. The word of grace is mighty to edify, 
1. Cor. 4.  & hath begotten the faithful to jesus Christ by the Gospel, saith S. Paul. Our weapons (saith he) are not carnal & material, 
2. Cor. 10.  but spiritual. The Lord cleanseth & washeth his Church by his word. 
Ephes. 5.  When he reckoneth up the workmen and instruments of the Church & weapons of Christian men, he makes no mention of robbers, murderers, massacrers, men of war, and their material arms; 
1. Cor. 12.  but he remembreth Apostles, Prophets, and Doctors, virtues, healings, knowledge of tongues, administration of Sacraments, 
Ephes. 6.  truth, justice, peace, faith, hope, charitic, salvation, the spirit, the word of God, and prayer. When he speaketh of the workmanship of the Church, he useth these terms, to plant, 
1. Cor. 3.  to water, to give increase, etc. Such words are in no wise suitable to warlike violence. For somuch then as we neither ought nor may build in the house of God with arms, and that we must build with the word of God, which is all sufficient, necessary and commanded: let us not dissobey th'authority of the sacred Scripture, the commandments of our sovereign God, the conduct of his holy spirit; according to th'example of of our Lord, of his Apostles and of his Church: arm we our selves with the word of God, the sword of the spirit, with humility, patience, and holiness of life: build we the Church every one of us to th'uttermost extent of his ability with these instruments. And if any gainstand this our travail with intent to frustrate our hope & purpose, to reverse our work, or to build by us and not with us: let us pray, and continue with increase of earnest desire. But now me thinks I hear you say: what need more words? these two cases are now clear and undoubted; the one, that we should not enterprise to force men's consciences; the other, that Clergy men should not seek the preservation of the Church otherwise than by spiritual arms: but by this discourse, or any other, I cannot conceive that the Magistrate is prohibited to destroy the body of an heretic or schismatic: and consequently, that our king is not permitted to employ his arms and armies against the Reformed, which are reputed such. I grant you in some sort, that the text of the Evangelist afore cited to this purpose, seemeth more to bind the Ecclesiastical person, than the Magistrate. But that which I have discoursed to you, how the Church from Adam to Christ, never used the force of flesh and blood, and of material arms, for to multiply and augment itself, and for to ruin the infidels in detestation of their naughty religion, makes directly aswell against the Magistrate as the Churchman. For so much as Adam, Seth, Enos, Noah, Abraham, Isaac and jacob, were not only patriarchs, but also were kings, Governors and Magistrates of peoples. josua, the judges, and kings of Israel, who abstained from such violence in behalf of their borderers, had the right of magistracy over them, as already hath been noted. Notwithstanding, it shall not be amiss to treat more particularly touching this power of the Magistrate over heretics and infidels. But first I take it for confessed, that our Ecclesiastical persons are guilty of great error and enormity at this instant, in that they manage and employ material arms, enjoin and swear every one to put on armour for the ruin of the Reformed, setting forth and leading in their own persons the bands of men of war, yea whole armies. About whose heads ye may commonly see their weapons flourish with as much pride hatred and fury, as the most barbarous Seculars can show. Proceed we then to the power of the Magistrate. First the reformed will answer you (for their books & actions approve, that such is their doctrine and discipline) how the Magistrate hath a just & lawful vocation from God, to condemn and put to death the heretic and schismatic; and that if he neglect or refuse to execute this his duty, being able to perform the same, he than misregardeth and offendeth the law of God and his own calling, and deserveth blame and punishment. But withal they affirm and maintain, that before the magistrate proceedeth to such executions, he must patiently hear them that are suspected of heresy or schism, they must cause them to be convinced by the word of God, in holy, assured, and free assemblies, persuade them, pray for them, with patience await God's pleasure for their conversion; and after, if they persist still, then is it not only lawful, but also necessary, to deliver them over to death: they affirm also, that as for themselves, they were never called nor heard in a Counsel free and assured for them: they have not been convinced by holy Scripture: that when ye called them, it was only to hear their condemnation: the judges to whom ye sent them were deaf, and trusted rather to loud clamours, than sound arguments. Again, that when ye have conferred with them, ye have made exception to th'authority of God's word, according to which word they have got th'upper hand in all that hath been propounded: that ye have delayed & crossed the disputations & conferences, as fearing to be utterly convinced, and being required ye would not return: it seemeth, say they, that ye could not abide the light of the truth which was set before your eyes: that therefore ye shrunk aside and hid your heads, not daring to appear but with plain or privy force. All which allegations they offer to verify by the unpartial histories, and authentic records of this time, concerning the affairs of religion, as well in Germany as in this Realm, and elsewhere throughout Europe. Now for my part, touching this power of the Magistrate, I pray you consider, that the Gospel commands not the death of heretics and infidels so expressly as the law. According to the law they must not be suffered to live till the morrow: but by the Gospel, patience & long tarrying is chiefly prescribed in such pursuits, as appeareth by the places above cited, and specially by the answer of jesus Christ to th'Apostles S. james and S. john, and by the doctrine of S. Paul. 
Luke. 9 2. Tim. 2.  Ye shall hardly find in the Gospel one commandment to condemn the heretic to death: but ye shall find there, as it were, qualifications & restraints upon that commandment of the Law. It is written in S. Matthew, if he hearkeneth not to thee, 
Mat. 18.  tell it the Church, and if he hearkeneth not to the Church, let him be to thee as an Ethnik and Publican: it is not written, deliver him into the hands of the justice, or of th'Executioner it is less written, massacre him. S. Paul saith, in the times of heresies, watch, travail, do the work of an Evangelist: he saith not, make leagues and conspiracies, command and muster armies, dispatch all with th'edge of the sword. The number of perverse heretics was great in the Apostles time, their writings are full of complaints against them. But what! Did they therefore run to these extremities of raising powers to root them out? No, they punished a few, to restrain the rest not by the sword which was forbidden them, but by the wonderful power of the word. These extraordinary acts are lessons for our ordinary Magistrates, whensoever they meet with multitudes infected with heresy: first to use lenity, leisure and labour, to win them all if it may be, than to punish the arch-heretics by death, to the terror of the residue, and evermore, to beware that he make no general executions. For so shall he imitate th'Apostles administration of justice in cases of religion, nay he shall imitate his Lord God, who if he sometimes send sudden vengeance on a few for their wickedness & misbeleef, yet doth he long time & patiently abide the conversion of innumerable others. Again how know we the time of Gods calling; the election belongeth not peculiarly now a days to any certain nation, the gate lies open to all; he brings into his vineyard some in the morning, others at noon, and some at night. If the people of God had in old time destroyed all the Gentiles, they had withal destroyed so many Churches, which since have been gathered of Gentiles. How know we, whether he that is at this day an heretic or schismatic, shall be so an year hence? How know we whether God will call his children, nephews, or his nephews children? He that had consumed with fire the towns of Europe infected with Arianisme for certain hundred years, how much had he hindered the kingdom of our Saviour, the fulfilling of the number of the faithful, seeing that out of those Towns the Lord hath taken & daily doth take some to finish his account? If ye tell me, that all lewd persons guilty and convict of other crimes may stand on those pretences, to avoid or make blunt the Magistrate's sword: I will answer you, that between heresy and other common crimes th'ods is very great. For the heretic put to death without pause, seemeth to die in a hard case, and few there are of them that make show of repentance while breath is in their body: and no marvel. For their hearts are so hardened, that they had rather leave their life then their opinion. And can ye persuade them to repent, who will acknowledge no offence? As for other malefactors, their crimes are open to their conscience their faults proceeded not of error in saith, but of frailty in flesh. That they acknowledge them, is one good step to repentance; that they are sorry for them, is another as good; that they have faith, they profess in words; that they die true Christians, charity willeth us to presume, and leave the rest to God. Behold therefore the cause why the greatest penalty allotted heretics (except a very few) in the primitive Church, was banishment till the time of pope Pelagius that fate in the Pontifical sea about the year of grace 557: who was the first that ordained, they should from thenceforth be punished with death: and till that time, though most heresies had already made their inroads and invasions, yet among them were few heretics condemned to death. And to say the truth, this manner of dealing of the primitive Church well weighed, shall appear founded on manifold reasons and authorities, which I let pass at this present. Now this discourse importeth at least; that ye should not proceed so hastily in such pursuits as ye are wont, and yet will not I conclude that heretics must be left unpunished. But contrariwise do affirm that the Magistrate ought with his sword to smite the heretic duly convinced. Howbeit my former caveat must always be remembered, that the Magistrate is not to attempt any such exemplary punishment when it may bring the Church & Estate to confusion, havoc and ruin: in which occurrent our saviours doctrine is to be practised; that is, to leave the darnel in the field till the day of harvest, and not seek to root it out for fear of plucking up or spoiling the good corn that grows among. And that conformably to the histories cited as well of th'emperors Maximian, Galerius, Constantius, Constantine the great, jovinian, Valentinian, Valens and others; as of Charles the fifth, Maximilian, and Rodolph now reigning; conformably also to the proceed of the most part of our neighbours: agreeably moreover to the maturest and most deliberate Arrestes of all our sovereign courts, given in the beginning of these civil wars; all which histories I need not repeat. It were good that the Church and Magistrate agree to judge and repress heretics, it is true: but it behoves the word of God to be received into their company and be precedent among them, as being chief of the three Crowns that are in the world, and to judge according to the same, for somuch as to it only belongeth to decide all differences of religion: for sith it is the service of God and his glory which in true religion is sought, we must be directed by his commandment, and not by man's, where they be contrary. Most seemly it is that justice should maintain the Church, that Moses and Aaron should be brethren: but yet justice must not unjustly favour the Church, 
Exod. 32.  Moses must not blush to rebuke his brother Aaron sharply if he forsaketh God's commandments to assist th'importunities of men's fancies: it must not be, that through their mutual support evil counterpeized, the one of them should overthrow the other, and the whole commonwealth with all: it is expedient, that Moses and Aaron, viz. justice and the Church should link themselves against heretics in such wise, that the Church incur no danger. For in case of evident peril men must attend the extraordinary hand of God: 
Num. 16.  as they did in behalf of the great multitude which favoured the strife about the Priesthood. For had they undiscreetly put hand to weapon, they should have greatly troubled and hazarded the whole body of the Church, they had buried many of the faithful under the heaps of th'other, and therefore they addressed their prayers to the Lord, and committed the cause to him. To be short, our love to the Church (as is said afore) must excel our hatred to heretics. 
3. Reg. 12. 2. Chr. 11.  Even so the Prophet Semeia forbade Roboam to make war on the ten Tribes of Israel that had revolted with schism and heresy from his government, and from the doctrine and temple of the Lord: because this war, as may well be presumed, would have set the whole people of Israel in a most vehement flame & confusion. We read to this purpose, in th'ecclesiastical history, a narration most worthy the marking, of justine th'emperor surnamed th'Elder. This Emperor hating heretics, and specially Arians, who at his coming to the Crown were in great number and credit, made an Edict, whereby he forbade th'exercise of th'Arian Religion: as soon as th'Arians were certified of this Edict, they went about to procure the like against the true Christians, in places where they had greater power, & got of Theodorik king of Italy, though a vassal and subject of th'Empire, the like prohibitions throughout Italy for th'exercise of none beside th'Arian Religion: whereupon Pope john the first of that name, who then was at Rome, seeing himself with all the faithful not permitted th'use of their Religion, by th'advise of all the good Bishops & Magistrates of Italy, assisted with the Bishop of Ravenna and certain Senators and Consuls of Rome, passed over to Constantinople with speed to th'emperor, to Cause him to cease his interdiction of th'Arian Religion, for that otherwise no means in Italy was left to exercise the true Religion: he showed with tears and groans that better it were to let the heretics line, then to put the true Church in jeopardy, and to smother it with new persecutions. To be short he prevailed so, that th'emperor restored th'Arians and left them in peace. Thus ye see the Pope himself practise the doctrine I propound. Have ye not now a days as great reason and as great need to cease the pursuits and persecutions that are made against the Reformed, & to restore them the liberty of their Religion and enjoyment of their goods, to th'end they may render to the Catholics abiding in the countries possessed by them, both their goods and th'exercise of their Religion, and again that they may assure all the towns and Catholic countries of France, whereinto hap and force of arms may bring the Reformed: and specially to assure so many Catholics dwelling in small towns, boroughs and villages locked in among their forts, whom they have not hitherto disquieted: for it is not to be doubted, but that in such measure as they shall feel their own discommodities, and despair of reconcilement, their egrenes to revenge will increase, albeit we must needs commend hitherto their moderation therein. Besides it appeareth that Constantine the great (whose actions are ordinarily, & for the most part set forth as a rule to direct all Princes in their affairs) attributed so much to this doctrine as he might not possibly more. For to stop and prevent the tumults & commotions which the first & smaller multitudes of Arians might have made in th'estate & Church, he did not only suffer them in rest, in th'enjoyment of their goods, in the liberty of their consciences & exercise of their Religion; but also the better to contain them, to content and take from them all occasion of running to arms, he showed rigour sometimes to the faithful at their instance. We read that to contain and satisfy th'Arians he banished that good man Athanasius, most spitefully & unjustly pursued by them: for they were ready by arms to seek his death amid the embracements, weapons and defence of the faithful: Constantine himself, by his letters that he writ to the people of the Catholic Church of Alexandria, testifieth that for the consideration aforesaid, he had condemned Athanasius. See here how good Emperors and good Magistrates have ever preferred the quiet of the Church, the peace of the people, before the rooting out of heresies: assuring themselves that order, peace, & the word of God can do more in such matters than war with its confusions & outrages. And it is to be noted that when we enforced ourselves to war on infidels and heretics with material arms, God for the most part withdrew his blessings from our works and enterprises: nothing have we done, but waist and confound the Church. Christians have oft attempted to chase the miscreant Pagans out of the holy land; nothing have they achieved, but the sharpening of th'East Churches persecution, wherein they did so much that they are in a manner lost. The Turk hath gotten and encroached so far on Christendom since we began to war with him, that it passeth credit, considering we have so oft, and with so great affection and power sought against them. If God favoured not our armies, when by vow & unfeigned devotion thinking to attain Paradise, thinking to advance his kingdom, we employed our lives and goods to fight with the Turks his enemies, and th'enemies of our faith, whom then we need not fear seeing the distance of their country from ours; and if it be permitted us to conclude of the will & blessing of God after the good or bad success of the war, as sometimes it falleth out: it may be said, that if he blessed not such armies, with great reason will he curse th'armies which we employ against them that demanded not as they say, but liberty to call upon God by one only jesus Christ, according to the contents of the holy Scripture, and under the conduct of the holy Ghost; which we employ against our neighbours, against our brethren and countrymen, who have aught, or may have goods, estates and dignities, that would be very commodious for us, and this last point makes our devotion shrewdly suspected. Again, what have we done in our civil wars that so many years have set all the dominions of Europe on fire, that have whetted and armed all Christians th'one against th'other? We have pulled up, so much as in us lay; that small deal of good corn which grows within the lords field; we have made waist both within and without, we have caused infinite souls to serve, that otherwise were in a way good enough: we have made so many hypocrites, so many dissemblers in the faith, and Atheists, that I tremble and grudge to think of it: we have so ruined both the state and the Church that the devil and the stranger find breaches on all sides to come trample and destroy us utterly. We are not excusable, God hath foretold us, that thinking to weed his field or Church, we should pluck up the good corn, we should spoil or root out the faithful. Th'experience of these eight and twenty or thirty years past, hath made evident to us, how much the narrow search and pursuit made against the Reformed, endangereth the Church and whole estate of this Realm. Let us therefore leave them in peace, that we also may be in peace; and let us laud the Lord peaceably and without ceasing; let us preserve ourselves with them, sith we can not destroy them without destroying ourselves. It is said that the duty of the Magistrate, and of every private person, but principally of the magistrate, is above all to tender the preservation of the state. It is said also, that the Magistrate is bound not to respect alone that which is just and good simply, but withal discreetly to compare the just with the just, good with good, law with law, and the same wisely to apply to present occasions, staying himself on that which is better and more equal: to compare beside th'unjust with th'unjust, evil with evil, and according to the necessity of the time, and importance of the affairs, to stay himself on that is less unjust or evil. Now the injustice is less, to let the heretic, or the suspected of heresy live in peace, than disturb the Church. There is more justice and holiness in the conservation of the Church, and of a whole estate to the comfort of a whole people, the maintenance of justice and policy in general and particular, than in the dissolution of the Church and of a Realm, and in th'annihilating and general suppression of Religion and justice. For so much then as we are not able to order the Reformed after our will, or destroy them without putting the whole Christian Church, justice, and all the people in hazard of an headlong downfall and utter subversion, let us accept, how late soever, 
Act. 5.  the council of Gamaliel recited by S. Luke, as the most tolerable we can take in this cause: let us not meddle with these men, but leave them; if their council or their work be of men it shallbe overthrown, but if it be of God, we cannot overthrow it. And albeit our power fails, or that we enterprise not to cut of heretics: let us not think therefore, that the glory of God can be abased, or the Church rumed by by them: for the word of God shall vanquish & consume, how long soever it lingereth, the word and imagination of men, it can full well work what God willeth, as in isaiah is written: 
Isai. 55.  nothing is more strong nor more durable than the Church. May we think to love the Church better than he that made, & still maintains it? is it not God's inheritance? Cast we that care on him: 
Mat. 15.  he knoweth well how to root them out that are not of his election. Every plant, saith he, which my heavenly Father hath not planted, shall be plucked up by the roots: it will come well enough to pass, though we toil nor spoil ourselves among arms by the fury and licentiousness of war. jointly therewith, it is easy to observe in histories, that those heresies which the faithful have assailed to repress by war, endured notwithstanding longer than the rest. In the mean season comfort we ourselves in our zeal and patience with the histories of the holy Scripture, considering how he hath destroyed the most part of heretics and Schismatics. Nadab and Abihu were by fire miraculously consumed for having used strange fire. 
levit. 10.  Corah, Dathan and Abiron, & their complices, were wonderfully devoured by th'earth and fire, 
Num. 16.  for having contended about the Priesthood. 
Act. 5.  Ananias and Saphira were miraculously slain at the word pronounced by S. Peter, for having misdoubted of the power of the holy Ghost. So S. Paul, by virtue of the word, made Elimas the sorcerer blind. 
Act. 13.  The Ecclesiastical history is stored no less with such miraculous destructions of heretics; among which, that of Arius is notable: for even when he thought himself most assured and as it were to have set his foot on the throat of that good Pastor Alexander his enemy, he strangely burst in sunder at the same Alexander's prayer. In so much that the Lord proceeding by this supernatural means against heretics, lessoneth us, that from him all punishments & vengeance, lying without the reach of man's power, are to be looked for, that from him the hewing down of huge heresies must be looked for. In fine, let us beware that rash zeal carry us not too far, let us restrain and rule it after the doctrine and examples of the holy Scripture, and the imitation as well of the Primitive Church, as of our neighbours. Away with these arms forbidden, accursed, and most pernicious to the Church, purge we the Church; seek we the Church's repose by means allowed, blessed and commanded of God, by the word of God, and the fruits thereof. Leave we the Magistrate's sword, sith it will not serve our turn without hazarding all, the Church, Magistrate and people. Let us acknowledge then, that we have failed, what zeal soever we pretend: but much more, if our private & worldly passions, and not devotion, have provoked us to this war. Whether it be so or no, ye know; ye may cast a mist before men's eyes, but not before the Lord; he created men's hearts, he knoweth them. And if it be so that ye have drawn over your faces the mask of devotion to conceal the hatred, envy, ambition & the avarice that eggs you on in deed to kindle these wars, ye may well be deemed the most execrable persecutors that ever were. For the Heathen in their persecutions against the faithful were for the most part carried on with devotion they bore to their Gods. And therefore in the conscience and true feeling of your great excess, be the more displeased therewith. Shield not your fault with this blind excuse, that the reformed have taken arms for their defence, which (say ye) the faithful never did; for in using that pretence ye avow them for faithful and yourselves persecutors: if they do amiss ye are th'original; ye are answerable to God for their sins & your own: ye force them to arms; for otherwise they should be guilty of their own death, & of tempting the Lord, if they being able would not seek to avoid it. Iwis they arm not themselves to build their Church by arms, but to defend their countries, towns, families, goods, repose, & lives: they come not to assail you with sword and fire, for to restrain you of your religion: they require nothing but peace and the preaching of God's word for to build their Church: ye mistrust the truth and power of your religion, denying their demand. Over and above, it is no new thing nor reproved to see the Church of God armed for its defence. The Israelites defended themselves against the Syrians, Egyptians, Assyrians, Medes, and Persians, th'almighty by aiding them hath shown how well he allowed that their defence: he fought for them with hail and thunder, he stayed the course of the Sun, that light might suffice them for th'utter discomfiture of their enemies, he hath assisted them with his Angels to confound their armies. We read also that God hath oftentimes favoured the defence of Christian churches, and specially those of th'East under the protection of Constantine the great, against Licinius Emperor of the East, and by consequence their Emperor and soverargne Magistrate, so far forth that Licinius was put to flight: which is an history that locketh their lips, who boast so much of this maxim, that whole provinces may not stand in defence of their religion against their Prince. For Licinius was lawful Emperor of th'East without all controversy, even when Constantine made war on him to cause him to surcease his persecutions against his Christian subjects: and Constantine was not Emperor then but of Italy, Africa, France, & Spain. Moreover, most certain it is that Licinius was Emperor of th'East long before Constantine was declared Emperor of the West: nevertheless he undertook this war against Licinius at th'instance of th'East Churches, and was blessed of God. We read again to this same purpose, how the Christians of Persia oppressed with intolerable afflictions by their king, had recourse to the Romans craving succour of them, and praying them to pity their extreme necessity; the Bishop of Constantinople laboured so to Theodosius th'emperor that he undertook their protection: Theodosius made war on the king of Persia, obtained many miraculous victories, and in fine compelled him to entreat his Christian subjects more gently. The Reformed pretend to have at this day as good reason to appeal to the king of Navarre, th'Almains and other their neighbours for protection and defence. And although hitherto ye have surmounted them in number of victories, yet that justifieth your quarrel never the more. 
Apoc. 13.  For it is written of Antichrist, that for a time he shall have th'upperhand over th'elect. But rather mark the success: if ye have got some victories, they have had victories also, they are come nearer their end and purpose, than you. The right of the cause is not always avowed by the victory. The Beniamites maintaining a most unrighteous quarrel remained in two battles masters of the field; 
jud. 20.  in the third they were quite defected. Th'Israelites overcame, and were overcomen: 
Heb. 11.  the Scripture teacheth; they overcame through the justice of their quarrel, assisted with faith and assurance of God's favour; again they were overcome more often through the desert of their sins making them unworthy of God's favour, than th'injustice of their cause. How know we, whether th'interchanged course of our victories, and mishap of the Reformed have not come to pass rather by reason of their sins, then by any unrighteous quarrel they maintained in this war?   

CHAP. III. Whether it be lawful with good conscience to live with heretics or nigh them.  
Peradventure ye will tell me, that my counsel is a snare of sin: because ye gather by my discourse that a man may converse with heretics, which is prohibited in many places of the Gospel. My children, if ye will yield as much to reason as ye do to your passions, ye will upon this doubt stand contented with those arguments & examples by me already proposed, when I proved that we might lawfully grant and keep faith to heretics: there I have sufficiently taught, that in France it is impossible to sequester the Reformed from the Catholics without destruction of France: there also have I recited the reasons for which we have determined sometimes to live in peace with them, and wherefore likewise all our neighbours have taken the self same resolution and continue still therein, and do find it better for them to keep it, than we to have left it. Neuthereles, to make it plain, that I am no less earnest to desire and seek your conversion, and safety, than yourselves are earnest to retain and recall the causes of your confusion and wrack: and also to make good, that my substantial reasons do in number and weight exceed those empty shadows that make a great muster in your passionate conceits, I am content for your sakes to handle again more particularly this question, to wit: whether we may with good conscience converse with heretics or nigh them. I reknowledge that it is written: Take heed lest any men seduce you: go not, be not partakers with them, take heed that none overtake you: avoid an heretic after the first and second admonition: who so disobeyeth the Church let him be to thee as an Heathen person & Publican. 
Mat. 24. Ephes. 5. Col. 2. Tit. 3. Mat. 18.  This is in sum the whole doctrine of the Gospel in this behalf. Now so it is, that by these words we are commanded only to beware of seducers, of their philosophy and human reasons, of their traditions and fables, not to be astonished and overcome at their false miracles, not to consent nor partake with them in their doctrine and ceremonies, and not to admit them into our more private & familiar communications, conference and alliances: howbeit these places import no prohibition whereby Christians are forbidden to dwell or sojourn with infidels, heretics, or schismatics in the same realm, in the same commonwealth, in the same country, in the same town: otherwise we must also affirm that the Church of God hath continually disobeyed this prohibition, and that our Lord and his Apostles lived not consormably to their doctrine, which were blasphemy to think, much more to say. Abel lived with Cain the reprobate. Seth and Enos men of God, dwelled confusedly among other children of Adam that lived in a manner all without reason, law & religion as there appetite lead them like bruit beasts made giddy with the stroke of God's curse. Noah dwelled with & continually preached to the old world, whose execrable impieties opened the windows of heaven, and abominable transgressions brought the seas to transgress their bounds, the rivers their banks, the fountains their brinks conspiring against nature to overwhelm their cursed carcases with an universal 'slud. Ahraham the father of the chosen of the Lord out of many as one grape of the cluster and a plant out of great people, 
4 Esd 9  did live, frequent, converse and traffik with many misbelieving nations. Isaac did eat, make and swear alliance with th'infidel Abimelek. jacob abode with the idolater Laban, served him, married his daughters: he visited his brother Esau rejected by God, he gratified him with offers and presents, he called him his Lord. The Israelits dwelled and lived among th'egyptian, Canaanites, Syrians, Assyrians, Medes & Persians: they concluded leagues with the Greeks & Romans: they I say, that were forbidden more expressly than we, they erected Synagogues in all regions: they were not able to withstand the manifold changes in their Religion, even within their principal City, within the shadow of their temple: they were defiled with idolatries, heresies, and schisms: they saw themselves sundered into many sects of pharisees, Saducees and Essens. The Prophets haunted the Palaces of the kings of juda and Israel though they had clean forsaken the lords way: Samuel conversed with Saul, Ahias and other Prophets frequented jeroboam the son of Nabat and patron of Idolatry, revolt and ingratitude against God and his sovereign, he that made Israel to sin. Micheas and Elias accompanied Achab and Ochosiah both Idolaters. Our Saviour Christ visited the countries of the jews, and sojourned among them, even when they were most corrupt, and swarmed with sects & heresies as is said: he communed with Saducees that denied the Resurrection, he eat and disputed with pharisees: he lived with Publicans, he gratified and honoured the Gentiles with his presence, preaching, and miracles. Th'Apostles bestowed most part of their care, pain, power and knowledge to confer and communicate with the Gentiles: they built & founded Churches among the Gentiles: they left the faithful in the same country, the same town, the same house with the Gentiles: they permitted to the Christian woman, the marriage already made, 
1. Cor. 7.  to abide with her infidel husband, saying, what knowest thou o woman, whether thou shalt save thy husband, or what knowest o husband whether thou shalt save thy wife. Shall we be so hardy as to pronounce that all these holy examples, be so many faults, which we ought not to follow? shall we so arrogantly overween ourselves, after so many holy precedents as to force the sacred Scripture to speak that which it doth not, & deliver us a doctrine not only contradictory to itself, but also contrary to possibility. For if it teacheth, that we ought not abide in the same country and town with Pagans and heretics, the holy Scripture bindeth us to a condition impossible. Into what parcel of the world may we go, where are not Pagans & infidels, heretics and schismatics? Th'East and South swarm with Heathenish Idolaters: the West & North have so many sects as families. In what town, in what company shall we hope to find one common, uniform and assured consent of the truth, seeing among the twelve Apostles visibly taught by our Lord, by words, miracles, conversation & example of life, one was found that durst doubt of the Gospel, and attempt the abolishing and overthrow thereof, that banded himself against the truth, bounty, and power of God, endeavouring not only to gainstand God, like the giants, but also to put him to death? How shall a man sort himself with a company well assured in truth & rightness of doctrine & faith, sith he can not discover nor discern the knowledge, wills and belief of men, because of their hypocrisy and false semblant at this day in all dealings, but principally in case of Religion; 
Mar. 13. 2. Cor. 10.  we live in the time, that wolves disguise themselves in sheeps clothing, and Satan trasformes himself into an Angel of light: false Prophets borrow the cognisance of good and true Disciples, they that know the truth and dare not speak & confess it are constrained to stammer with the common sort. Behold, how none but the holy Ghost can touch to the quick or truly reprove them of sin, 
John. 16.  that believe not in God, as S. john writeth: & therefore it passeth man's power to discern the faithful from the infidel. The Lord doth not say, that at his coming he shall find all his elect gathered in one company, but that he will gather them from all parts of th'earth, 
Luke. 17.  that two shallbe in one bed, th'one taken, th'other refused; two shallbe grinding in a mill, th'one taken, th'other refused. moreover, the holy Scripture assureth us that the lords field can not be without darnel, that the visible Church can not be without corruption & schisms without enemies within & without: that while she is in this world she can not enjoy the title of Triumphant; that she is named Militant, & so she is in deed; for she hath continually to sight against innumerable enemies domestical & foreign. So saith jesus Christ, that his doctrine shall bring a great confusion of misconceiving, 
Mat. 10.  enmities & contrarieties between potentates & dominions; 
Mark 13.  between the nearest kindred & friends, 
Luke 12.  within private houses & families, for religion sake. S. Paul saith: 
1 Cor. 11.  there must be heresies amongst us, to th'end that they, which are approved, may be made manifest. Let us then leave these delicacies & dainty tenderness for another world, and in the mean while apply & submit ourselves to the necessity of the prophecies, whose accomplishment cannot be avoided: let the example of the whole church comfort us, & let us resolve ourselves on that, which cannot be otherwise during the tune we shall inhabit this earth. Let this counsel of S. 
2. Tim. 4.  Paul to Timothy sound in our ears evermore: They shall after their own lusts get them an heap of teachers, and shall turn their ears from the truth, and shall be given unto fables: but watch thou in all things; suffer adversity, do the work of an Evangelist: and elsewhere, hold not the disobedient person as an enemy, but admonish him as a brother. He saith not, despair of him; leave the Church, she, abandon all; but watch and travail, admonish him brotherly, to the end the let be not in thee that the work is unperfect. Although th'enemy hath forced our trenches & baricadoes, so that he is with us pell-mell, that he is come to cope hand to hand; we must not fly, we must determine on the combat, we must r'ally and stand strong to the Corpse du guard, hard by our chieftain, within the shadow of our colours. Seeing then we cannot choose but be intermeddled with heretics; we must watch, ward and travail for our own defence against them; we must give th'onset with spiritual arms; their presence must stir up and whet our carefulness. Seeing the Church is militant, it must not give ground, but abide where th'enemy is. Who so flieth from his enemy, and hath withdrawn himself so far, that he can not smite, hear nor see him, may not be termed militant, or one that maketh war. We must keep so close to our enemies, that they see our fires, hear the sound of our drums and trumpets, that they see, hear and feel the glittering, the noise & weight of our weapons. Even so the Church militant ought to approach nigh the heretics, namely by charity, that they hear and understand the sound of God's word, that they feel the virtue thereof to their confusion, condemnation, or conversion. If we should not draw nigh to infidels and heretics after some sort or other, God would not call so many as he doth daihe by the efficacy of his word, which he makes them understand publicly by exhortations, sermons and services; and privately by particular studies and conferences. Let us not be afraid of them; the spirit of God is not a spirit of fear; 
2. Tim 1.  the word of God is mightier than all things; the primitive Church required not to have the Pagans banished, but only to be heard of them; the virtue of the Gospel was not enfeebled by their speaking, dealing and dwelling among them: otherwise, the combat is not appointed for the decay of the elect, but for their manifestation and glory, and for th'advancement of the spiritual kingdom. We have a captain that cannot be put to the worse, if he lets the enemy approach, it is not to the hazard of being vanquished and we with him; it is for to try the valour of his soldiers, to discern the faithful from others. Let us not doubt if we belong to him, he will never lose us. Notwithstanding, it is good for every one to try and sound himself, and as he feeleth in his heart th'assurance and motion of God's spirit, so to go forward to the medley. If the Apostles, Bishops and Ministers of the Church, had been so delicate and tender as we would be, both Africa and Europe had not yet been washed from the stain of Arianisme: we had never heard the sound of the Gospel, we should not have been so nigh as we are, to th'accomplishment of our saviours Prophecy, 
Mar. 13.  that all nations must hear the noise of his voice; there should be no Christian Church, neither should any have been: for all these things could not have come to pass without communicating with Pagans and Insidels, as hath been said. Physicians do visit the sick so should they that are able, succour persons spiritually diseased howbeit discreetly & wisely, according to the doctrine of S. Paul, to haunt them for their soule-health, for th'advancement of Christ his kingdom, measuring their haunt according to th'assurance, knowledge & ability that God hath given them. lomtly, there is no occasion to despair of the recoverse and conversion of them of this time: for God hath rescued and healed souls more desperately sick than they. Finally, let us ponder, how Popes in this doctrine have been contrary to themselves, which maketh us doubt that sometimes they apply their doctrines to their passions, and to their commodity, as soon as to the verity. Counsels, Popes, Emperors, Kings of France, and the greater part of other Kings & Lords of Europe, have permitted the jews to dwell in Cities of Christendom, to erect them Synagogues, and exercise their religion; there are of them moreover at Rome where the Pope holdeth his See, they have been received and comprised within Christian Commonwealths, they have been admitted to the power and partaking of general and particular policies, the Emperors by their laws and ordinances approved of the Pope, have called them to public charges, honours and dignities with Christians, and over them. Furthermore, Popes have not only received into Christendom the enemies of the Gospel, but have also licenced Christians to seek them, dwell and traffic with them, and for that end to traverse all the compass of the world, to adventure all the dangers of th'earth the sea, the air, of men and of beasts. So the Portugals with th'allowance of Pope Alexander the sixth, traffikt with the Africans, the savages and the Indians, built dwelling towers & forts among them. Away then with your opinion; it gainsayeth the letter and sense of the holy Scripture, it gainestandeth the actions of our Lord, of his Prophets, Apostles, and of th'old Church, it is contrary to the power of the Church, it is impossible to be performed in this world, it is contrary to itself, and is condemned by their contrary acts that were th'authors. Admit that it were best & most profitable for the Church, if the number were fulfilled, & if it delayed not her glory that she were quite separated from infidels and heretics: yet sith this fullness of contentment, and triumph is kept in store for another world, we must acknowledge that where we are commanded to separate ourselves from them, it is chief meant of Ecclesiastical separation, to th'end they may have the mark of enemies, and not the separation civil & politic. Lo here again, how the Lord instructeth us, wherein to communicate with them, and wherein to divide ourselves from them. Love (saith he) your enemies, 
Mat. 5.  that ye may be the children of your father which is in heaven: for he maketh his sun to arise upon th'evil and the good, & sendeth rain on the just and unjust. Then, as the Lord denies them not things common to all men, the air, th'earth, the light, and the water, but denieth them his holy spirit, which he reserveth for his chosen: so let us not reject those their societies that concern but this world, and are necessary to all men as they are men, though not as the elect of God: specially considering that we can not commodiously, and without putting the Church in peril of ruin, drive them wholly out from us. God hath left them to the world, tarrying for their conversion: let us leave them by the Church, tarrying for their repentance, and God's grace to bring them in. Mean while let us with spiritual weapons, with watchings, and labours, hinder th'execution of their attempts. Let us make a rampart round about the Church of holiness of life, joined with earnest prayers and godly exhortations.   

CHAP. FOUR Whether the order established in successions, and namely of the Crown, aught to be broken because of Religion.  
I Know that there yet remaineth dissension in your soul, and that ye are not resolute. Lo here your doubt: well, say ye, be it that we must live nigh heretics and infidels, seeing otherwise it may not be, and that it seemeth necessary for th'advancement of the kingdom of Christ, yet must we travail, as Saint Paul appointeth, and do the work of Evangelists, to let them from plucking down the building of the Church, yea to let them from building in the house of God, if it were possible. Perhaps it is tolerable to live with them under one politic government, provided that we have at the least equal power with them: but it is intolerable to be commanded by them, by cause that seemeth prejudicial to th'advancement of the sovereign authority of God's word. For the most part of men conform themselves to the man●r and Religion of their Princes. By common observation, all people's require in their Emperors, Kings & governors, not to vary from them in Religion. Th'Ægyptians approved not their king, till he had learned and assented to the Religion of their Priests: likewise the Persians, Indians and every nation well-nigh. Ye allege further, that the bond of Religion between kings and their subjects, being rend in sunder and taken away, there is nothing but confusion, there is no more will and consent, it is nought else save force and tyranny: that Religion above all things doth persuade and contain subjects in obedience, as appeareth by most Empires, Monarchies, and common wealths, begun, enlarged and maintained rather by Religion then by justice and arms, that in consideration hereof kings submitted themselves to the heads and Princes of their Religion, or else were entitled themselves, Princes of Priests and Sacrificers. So did the Spartan and Roman kings call themselves sovereign sacrificers. Mahumet & his successors the caliphs & Sultan's, the Sophies of Persia, the kings of Calicut, and of AEthiopia called themselves sovereign rulers of their Religió in all lands under their obedience: the Ottomans also defer the same honour wholly to their Muphtis th'examples of our Christians, & among them our domestical precedents to this purpose come fast enough into your memory. Whereupon ye concluded that sith it pleaseth not God to favour your king and you also with a successor descended from his loins, & for that ye see the next heirs to whom by order of succession the Crown doth appertain, according to your laws and customs, not to be of like Religion to yours, ye therefore by good right do provide in good time not to admit their dominion, to th'end ye forego not your Religion. I acknowledge that all these considerations have some weight, but yet they must yield to causes of more weight, they must give place to truth. I avow that the will of subjects towards their Princes, & Prince's power over their subjects, whereof proceed the hope of commodity, favour, honour and dignity, and the fear of their contraries, do astonish men, and make them stark blind, and do imperiously command their consciences: I wots well that most men follow rather the Religion of fortune, then that of God: we know it too well. But with the faithful it hath no place, to whom nothing is more dear than the Church of God, who confess with S. 
Act. 4.5.  Peter that they ought to hear and obey rather God than men: who know it to be requisite, that by such visitations the chosen should be confirmed and made manifest, as also the Church rid and disburdened of men that are in it, but not of it. You stay beside upon observations of Heathen people estranged from the faith, iwis it is not there that the Christian must seek & six his eye, to find out and take view of his Vrsaminor, his Pole star, to direct, guide, & assure his course according to the same, it is against his duty to order his resolutions & actions public or private by their laws or customs: there is light enough in the house of God to illuminate and lead us; out of the same house we should not seek light: all sulnes of truth & knowledge is in the holy Scripture; the spring of understanding the fountain of sapience, & the flood of science issue fro the same, which not withstanding are as vanities to vain minds, and full of fruit to souls full of grace. The likehhood is great in that where as religions have been so mighty among Infidels, have mounted aloft, and been seated on the Thrones of kings, ruling over them with so much pomp, authority and credit; that it was an enchantmenr & sorcery that Satan wrought and worketh yet, to continue and renew the first malady & corruption of the Gentiles and miscreants. He knoweth that true Christian religion should come and abide in all poverty, humility, lowliness, and obedience: he filled the hearts of men with vanity, he put into their heads and persuaded them, how the greatness and assurance of mighty states depended on religion, how the bliss and felicity of this world are children or undivideable companions of religion, he enured them to a religion of gold, of silver, and velvet, to make them more hard to be won by the Gospel. At this have the jews, and so many nations beside, taken offence, it irked them greatly, to resign the commandments, powers and riches, the glory, ease and contentment of this world, to make profession of subjection and every other misery preached and promised by jesus Christ to his followers, against their expectation. Ye suppose then, that the estates, favours and commodities of this world agree with true religion, that they favour and exalt it, that without them it can not be planted, it can not increase and stand: on this opinion your doubt and the motives thereof be grounded. Believe me this opinion springeth from Satan. For the Church of God hath its root in heaven, there it takes beginning, thence it getteth growth, perfection and everlastingness. Satan, worldly men and the flesh are enemies of the same. It is a mark of false, and fantastical religion, when this world with the vanities, lusts, & delights thereof, when sceptres, & crowns, & their pomp do kiss and embrace it, making it their foundation and main-stay. So began Zoroastres th'Empire of the Bactrians & Persians by the supposed religion of Horosmadis: Trismegistus that of th'Aegyptians, by the religion of Mercury: Zamolsis of the Scythians, by that of Vesta: Charondas of the Calcidians by that of Saturn: Allinos of the Cretians, by that of jupiter: Numa by the feigned and imagined superstition of Nymph Egeria, sustained th'infancy of the Roman Empire, which staggered, and had quite fallen at the rising thereof, but that he assured & augmented it; he prepared the storehouse of their wills & forces, which furnished all those wars that advanced the Empire to the loftiest degree of highness. Th'abominable religion of Mahumet founded, exalted, and established the great Turkish and Persian empires. The religion of Changuis, and fond devotion to his dreams began the greatness of th'Empire of Cathay. To be short the world and false religion agree too well, they lend one another the shoulder; but it fareth not so with the Church of God. By this ye know, that ye are my Disciples, 
john 15.  saith our Saviour when the world shall persecute you, if ye were of the world the world would not hate you, if ye were of the world, the world would love his own: now since ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Ye shallbe hated of all for my name's sake, 
Math. 10.  ye shallbe brought before Princes and Kings, 
Mar. 13.  ye shallbe scourged in their assemblies. Ye shallbe beaten and brought before governors and kings for my sake. The friends of the Church are not of this world, her enemies are: the crown & glory of the church are not in this world, she passeth by this world, to go receive them in th'other: the Church being here on earth, is not in her own country, she ought not to set by earthly commandments, why should she demand here that which is due to her elsewhere? her kingdom is endless and incorruptible, the commandments of this world are temporary, corruptible, 
Math. 20.  and changeable, it is to Kings & Lords temporal to whom this dominion and authority do rather belong. And therefore true religion never raised any Empire, and Gods will was not that she should sway any sceptre of the mighty monarchies of Assyria, Media, Persia, Greece or Italy: contrariwise the Church hath almost ever been tributary, or capture, or in war, been driven to borrow her harbour and living as a stranger on earth, 
Hebr. 11.  posted from country to country, at the pleasure (it seemeth) of Monarches of th'earth. So was Abraham posted from Assyria to Mesopotamia, from Mesopotamia to Canaan, from Canaan to Egypt, from Egypt to Canaan. The people of Israel were detained in hard thraldom by th'Egyptians, worn and well-nigh consumed by the wilderness, fought with by nations, fubdued by th'Assyrians, kept out of their country by the Medes, sent home by the Persians; they hired their freedom of the Greeks, were mastered and finally scattered of the Romans. The Christian Church began in an Estate most defaced then of all the world, in jury, under the tyranny of Priests and their partakers, under the tyranny of Kings of that country, of Deputie-Consuls & Lieutenants of the Roman Emperors. In fine, th'Arabians, Tartars, and Turks chased the Church out of jury: she entered other Provinces of Asia in all humility and sufferance; there she was oppressed by the governors & people, & from thence expelled by the Turks: she is come into Europe, where she hath found no fewer enemies, than elsewhere. It is so far of, that the Church hath founded empires, that rather she hath ruined them, not of her set purpose; but because th'inhabitants of the earth could not endure her, they smote themselves against her, and so are shivered in pieces; the Church hath always been as a cup of poison to all the people's round about her, 
Zach. 12.  & as an heavy stone to them; whosoever hath assayed to lift it up, hath been torn asunder: kingdoms have been eclipsed, dismembered, and suddamly come to nought, how great, mighty, & rich soever they were: but the Church notwithstanding hath maintained herself from the beginning of the world, she hath ever yet continued, and for ever will continue, what so ever her weakness and poverty is here below: she hath never been but an handful of lowly creatures, and unmiglitie, and yet hath God preserved her maugre the huge multitude, force and victories of those peoples that poured out their whole power upon her, to crush her quite: they perished, she hath escaped: a dozen or thirteen mean persons, without weapons and help of hand, have new-built her amid men's fury, arms and torments: Nations had no other care but to hinder them; their sceptres and swords were broken and blunted with bidding and striking; they have wrought their own ruin, the Church hath passed on her way, she hath attained the port and land, she hath been preserved as pleased God. Learn we therefore in no wise to mingle the cause of temporal governments with the cause of the Church; learn we that true religion followeth not fortune, nor sceptres, ne leaneth on them; but contrarily, that sceptres shun and reject it: that she takes not her increase of them, but contrariwise is pruned by them: that God knows well to maintain and augment her, as he judgeth expedient, all crossing & gain-strise of worldly powers notwithstanding. I will not say, that the crowns of this world and religion meet not; God permitteth it sometime for to refresh his people afflicted, and with fight against their miseries tired: and to show that he is well able, if he will, to give them the contentments of this world: but by and by (remembering the frailty of the flesh, apt to corrupt, if it be not exercised) he sundereth them. to certify her also, that she lay hold on contentation elsewhere than here below: the histories of the Bible are our lessons for all these things. Then let not religion be to us any more a cloaked pretence to work unrighteousness, to pervert the order of successions, in denying to Princes & Lords that which is their due. If we have sound it reasonable in justice which concerneth private persons, not to deprive the son brother, nephew, cousin or other kinsman reform, of the inheritance and whole succession of his father, or other of his kin being Papist: why practise we not the very same justice in the succession of the Crown? the reason of both is all one, the greatness of the person, fee, or land causeth not difference in justice. Th'angle or corner is the reason of the whole Figure; as then th'angle point of the greater square is equal to the'angle point of the less: even so in like difficulty the same reason holdeth between the great and the small. But consider we yet your opinion on another side. Doubtless all power is ordained of God, as S. Paul saith. 
Rom. 13.  It is God that gives and translates the sceptre from person to person, from family to family, and from nation to nation. He taketh kings away, and establisheth kings, as saith Daniel. 
Dan. 2.  By him are advanced Emperors, Kings, Prince's Governors and Magistrates that is his servants, though most commonly they live not agreeably to him, but he useth them as sword that see not what they cut. He stirred up th'Assyrian kings to chastise the Israchtes; the Medes to punish the Assyrians; the Persians to deliver his people. He stirred up good Princes to refresh, cherish and favour his Church; the cruel and persecuting, to correct and cleanse, prune and pair away her pride, riot, covetise, ambition and false semblant. In his secret counsel are made the partition of Provinces on earth: he sent Tamberlane into Asia; Attila into Europe; and the Visigothes into Africa. Sith kings are given and sent by him, they are to be obeyed, without inquiring what they be: chief when they come by order accustomed, for them we may not doubt of his will; good and faithful Subjects do never refuse to obey a Governor sent them by their king: they take notice but of the letters & commission of their king: by greater reason are we bound to receive them that God hath sent us, without inquiry of their worthiness or desert. For kings both may, and oft enough do mistake in their clections, and miss of their expectation and intents: but with God it is not so, he cannot be deceived. Even he that absolutely commandeth us by his Apostles to obey them for conscience sake, be it to suffer vexation and wrong, only because they be ordained by him. 
Rom. 13.  Let every one (saith S. Paul) submit himself to superior powers. For there is no power, but of God; all powers that are, be ordained of God, and therefore he that resisteth power, resisteth the ordinance of God, and they that resist, 
Tit. 3.  do procure their own damnation. And again: warn them that they be subject to principalities and powers. S. Peter saith, submit yourselves to all order of men, 
1. Pet. 3.  even to suffer trouble & injustice for the name of God. Obey Princes & Lords (say they) for Gods, for conscience sake. It is not then for their religions sake that we must obey them, it is for our religions sake, it is for our conscience sake, it is for God's sake, who hath commanded it. The holy Scripture affordeth us examples so express of th'obedience of the Church to all kings and Governors, infidels, persecutors, tyrants, and others, that it may seem the holy Ghost registered them expressly to resolve us in this difficulty. The Israelites Gods people were enjoined by the Lord to avoid all societies and alliances with infidels and Idolaters; they had no commandment as had the Christians, to communicate their religion to all nations; also they ought to have been, and so were, of all people most jealous of the purity of their religion, and preservation thereof: nevertheless, when their kings and successors forsook the way of God, for to sacrifice in the lugh places, betaking themselves to idol-worship, and serving of strange Gods, they stooped under the mightichand of God, and received such kings as God would grant them, and therefore they never went about to expel their kings, nor made exception or resistance to their successors for religions sake: they endured the government of jeroboam, Achab, joram, Ochosias', Achas, Manasses, Amon, & many more endued with nothing but ungodliness. They impeached not the succession of that most wicked & idolatrous Ioram, to the very devout & meek josaphat. So succeeded Ochosias' to joram, Achas to joatham, Manasses to Ezekias, Amon to Manasses, and joacham to josias. Now we Christians are much more bound to th'obedience of all Magistrates either faithful or misbelievers. For our true profession is of humility, subjection and obedience, as th' Apostles in many places above cited and directed to us, have prescribed. But besides that, hath jesus Christ by his commandments and actions stopped our mouth, and overthrown whatsoever may be proponed to excuse you or maintain your opinion. He being God, 
Math. 17. Mar. 12.  and able easily to reverse all power, acknowledged Tiberius for Emperor, an idolater if ever any were, he paid him Tribute, and commanded it to be paid him, he bade that honour, obedience, and service due to Emperors should be yielded him. Are we greater and more honourable than jesus Christ, that we should pervert th'order of successions, the laws & estate of the Realm to choose us as a king? jesus inquired not, he stood not upon the emperors religion and other qualities; he is God, we be men, we be what him pleaseth we be, we have no being, nor quality belonging, but by him: he might by right have excused himself, after the laws of the world, of paying tribute, as himself saith, howbeit to th'end he should not offend the majesty of kings, he paid it: but we not only offend our Princes, but also rather than acknowledge them, we will seek the overthrow of th'estate and any part thereof. The Apostles acknowledged kings, Lieutenants, and Magistrates, though infidels, & rendered them obedience: S. Paul submitted himself to the government and jurisdiction of the Emperors of Italy, and their Lieutenants, he sought out their privileges, allowed their laws and used them for his aid, he appeared before them and underwent their jurisdiction, and according to the order of the same yielded himself at the emperors feet, whither to he had appealed. And sithence then, have Christian Churches continued their duty of obedience to Princes of the Countries they were in, being Pagans and their persecutors. We are bound not only to obey, but furthermore to pray for them, 
1. Tim. 2.  thus S. Paul commandeth; I warn that afore all things, requests, prayers, supplications, & thank esgiving be made for all men, for kings, and all them that are set in authority: to wit; though they be Idolaters, though they persecute and imprison us, as hath been said. So the children of Israel having been vanquished, spoiled and led into captivity in the city of Babylon, the seat of all Idolatry, see how God commandeth them by his prophet leremie: 
jorem. 29.  crave for the peace of the city into which I have caused you to be translated, and pray to the Lord for it. Nay moreover the Lord takes part against them that disobey their superiors; he deemeth it an injury done to himself, for good reason it is, sith he sent them, that he should conceive displeasure at the disobedience shown them: and therefore he threateneth the disobedient: they shall procure themselves damnation, saith S. Paul. Admit though the kings were not our natural and lawful kings but by usurpation, by violence, by title of conquest alone, yet he threateneth, and pardoneth not if we disobey them. Even so the Lord by way of reproach saith to his people by the prophet Baruch: 
Bar. 2.  Bow your shoulder, and your neck, and serve the king of Babylon, and you shallbe seated in the land, which I gave unto your fathers: but if ye do it not, & if ye hearken not to the voice of the Lord your God, to serve the king of Babylon, I will bring to pass that ye shall no more be in the cities of juda, nor come out of the city of lerusalem, I will take from you the voice of mirth, the voice of joy, the voice of the bridegroom, the voice of the spouse, & all the land shallbe without any sign, & they that inhabit the same. Behold how he witnesseth his will, that his people obey the idolatrous king Nabuchodonosor, and threateneth fearful penalties, if they obey him not. But threats alone sufficed him not: it fortuned his people to revolt against Nabuchodonosor, he made them feel th'effect of all his threatenings and curses; jerusalem because of this revolt was taken by force and sacked, 
4. Reg. 25.  most of the Israelites put to the sword; the rest enchained like captives were led to Babylon, where they endured a very long time intolerable slavery; their king Sedekias was taken, his eyes plucked out, and after ended his days in most vile bondage. Finally, one consideration among the rest should make all Christians abhor the disturbers of Estates upon earth, and such as rise against their Princes to impeach their authority or force them to sly, and should warn them carefully to beware that they fort not themselves with such. That is, 
2. Thess. 2. 2. Pet. 2. jud. 1.  our Lord jesus Christ and his Apostles have left written in many places, that to rise against powers, to confound, trouble, and go about to dispose them, is a token of Antichrist. Advise yourselves (my children) how ye may remove from your Church the suspicion hereof. Let us not say, it is the Resormed that trouble our state, that disobey the king, his Lieutenants and Magistrates, because they will not go to the Mass, and make their profession. For it is none of that, wherein God willeth us to obey earthly powers. He imparteth kings this honour, to take them for his Lieutenants in government of the world, but not in all government, he hath reserved to himself one part, which he will not have them meddle with, namely the governance of the highest part of the soul, of the conscience, and religion: he hath given hereupon his laws and commandments, which he willeth to be preferred afore the commandments of men, he liketh not that men should enterprise aught over them: he is above the kings of th'earth, he is their Creator, it is good reason that his commandments should overrule theirs. For so S. Peter, and S. john, being in all things else most obedient to Magistrates, answered them that forbade them to preach the Gospel: 
Act. 4.5.  Whether it be right in the sight of God, to obey you rather than God, judge ye; and again, we ought rather to obey God, than men. We have showed afore, that th'Israelites were punished for sequestering themselves out of the dominion of Nabuchodonosor, for having disobeyed him: nevertheless it is recorded how Ananias, Asarias & Misael th'Israelites were blessed of God, & protected from raging violence of the devouring fire, & glorified for not obeying Nabuchodonosor. These disagreements cannot be reconciled but by the foresaid distinction: that kings must be obeyed in that which concerneth their power alone, without doing injury to God, who requireth our obedience principally & above all, according as the answers of S. Peter and S. john above cited do import: no other doctrine than this our Saviour Christ taught in these words; 
Mar. 12.  give unto Caesar that which is Caesar's, and to God that which is Gods. When the people of Israel revolted, Nabuchodonosor had not usurped over God's commandments nor bound th'Israelites but to an ordinary allegiance of subjects towards their kings for service of body and goods, and therefore their disobedience was an inexcusable sin: but he abused and exceeded the limits of his right and power, by cause he would have made the three children worship his Idol, and so presumed over God's commandment; thou shalt worship the Lord thy God and him only shalt thou serve, and therefore the disobedience of Ananias, Asarias and Misael was just: and with such disobediences the sacred history is well stored. Likewise the Reformed do pretend, that what you command them, is contrary to the word and commandments of God, and also they protest, that their conscience saved, they are ready to yield all obedience and service to their superiors and namely to his Majesty: we shall examine that matter anon. Mean while let us determine upon so many reasons and examples, upon th'actions and commandments of our Lord, of his Apostles, and all his Church. Let us affirm that the true Church presumeth not to take away, nor give the Crowns and Sceptres of this world, but submitteth herself to th'order established in that behalf from all time, by the will of God. Let us believe that kings are ordained by God, that he will not have any and namely his Church to refuse them, or their successors for any impiety in them: that he will have such executions reserved to himself, which he can well bring to pass by other means and pretences then by his Church: Let us confess his will to be that we love and honour them, and also pray for them, that he threateneth and plagueth such, as trouble and disobey them. Ye that are Christians then, and boast to be his children, whose duty therefore is to hear and know his voice, and to serve him with more obedience than all other people; ye that ought to believe that whatsoever ye do or suffer in obeying him, the same can not turn to your harm or prejudice, considering his bountiful affection, his promises and almightiness: do not presume to disobey your God in a matter so expressly enjoined you; if ye have presumed, repent yourselves, cease your pursuit, prefer not your false opinions, and vain fears afore his commandments, afore the truth and assurance of his promises: receive the Kings and Princes that he sends you; since he created them to be of his degree, the likewise sent them; receive them for his love and fear; for conscience sake: and so will he avow you for his children, and betake you to the guiding of his good spirit; so shall he bless, and give you the peace spoken of by jeremy; and lastly, so shall ye not incur his displeasure, 
jerem. 29.  nor feel the weight of his provoked hand. The same reason, or one more strong than yours, did Sedekias allege: he said, he would not subject himself to an idolatrous king: ye say, ye will not receive a king of a Religion contrary to yours. Good it is to avoid temptations, so much as may be: but they must be avoided by means allowed of God. God sound no such zeal, affection and deeds in Sedekias to be good; he accursed it, he grievously did punish it: he will nothing more allow yours, being far less tolerable, as by this discourse hereafter shallbe verified: nay, I greatly fear, lest the plague be at the door. On th' other side, consider that ye open a gate to the continuance of wars, which ye shall not shut & deign up when ye would, ye rear a ladder for climbing heads, & all such as will attempt the catching of your Crown, which ye shall not pluck down when ye would: they that shall envy at the Crown will think themselves well enough armed with excuse and pretence, not to blush in your presence nor before strangers, as also preserve their honour, & save their memory from decay before the posterity, if only they shall say that the king, or the natural & lawful successor to the Crown is an heretic. Your predecessors made the Crown inheritable by succession, purposely to prevent dissensions that grow by elections, and in th'end bring Estates to confusion: they are deceived of their hope & we of the profit of their foresights, by your tractableness and indiscretion: for this coloured pretence which you accept now a days, will draw after it all those troubles and inconveniences which elections are wont to bring. But for conclusion, what need had ye to begin this war so soon? suppose it were lawful; yet were the time rath enough to commence, revive and debate this question after our king's decease. The course is not ordinary to dispute of successions before they fall. It may appear that ye repine at the repose of your king, & fear lest he should be free from the grieves, which we see & feel at this day. Peradventure ye raise war for that matter, which never shall come to pass. Our King and Queen are strong and lusty enough to have heirs of their body begotten, they are not past th'age of procreation; th'arm of the Lord and his mercy are not shortened & restrained to give a son to him, and a peaceable king to us: it may fall out that ye, or your Princes will change your purposes.   

CHAP. V Whether the Reformed be heretics and schismatics, or no.  
HItherto (my children) I have been unwilling to sound your evil to the bottom, as being loath to grieve you too much, or alter your patience: I have winked at your malady, to acquaint you with my medicines; I durst not assail it with violent remedies, doubting its force, least being provoked it would have rejected all physic: I have framed myself to your vowed opinions, & to your light frenzy, lest it should turn into raging madness: I have borne with your error to win at your hands some little patience; I have not stood on those qualities, which ye say are the very kindlers of your choler, & motioners of your commotions; I was afraid to anger you overmuch at the beginning of my discourse. I have examined your actions as if they wholly aimed at heretics. It is time to wink no more, nor to conceal my meaning, the salves have mortified the inflammation of the wound, your hot & contentious humours begin to cool and qualify; ye begin to know your malady, that fury reigned in your zeal & among your determinations being not leveled by the word and commandments of God; that the same zeal of yours was without warrant, in danger of reproose, curse & punishment: the knowledge of your own evil, & lessening thereof, should have purchased in you an hope of recovery, and extreme longing to attain thereto by any pains what so ever. Th'acknowledgement of your errors ought to have brought withal your trust and desire of repentance, and your will ready to yield to severe advertisements requisite for that end. Overrule therefore your passionate minds and listen to me. Let us search your wounds thoroughly, let us encounter your disease with medicines of true contrariety and fight with it to the utterance; let us proceed to the soundations of your errors and see whether they be well grounded. Examine we frankly whether the Reformed be heretics and schismatics, either one or other, without pausing on formality, or proceed to be had against them, for of such matters enough is spoken afore, and therein the judgements of truth are not most often found. Ye maintain that they are heretics and schismatics, for so much as they allow not the doctrine of the Catholic, Apostolic and Roman Church, and will not become of the body, and yield to the discipline of that Church. They say, they are of the Catholic or universal Church, do believe in the doctrine of jesus Christ, of his Apostles and of the whole Primitive Church, and do yield to the government and order of the same. They repute the Roman Church at this day most abominable. We will limit your controversy and say frankly that ye suppose them heretics and schismatics because they avow not the Pope and his doctrine, nor will bow under his authority, nor enter into his Church. For it shall appear by the conclusion of this treatise more clearly, that herein consisteth the controversy. Forbear me a little while to discourse with you, as if I were a Reformed, and to declare in brief the reasons why the Reformed will none of the Pope nor his doctrine. And be not offended if now and then I use their terms and manner of speech: for since the question in this behalf leadeth us to speak for them, we must speak like them.  
The Prophecies (say they) were not written for nothing the holy Ghost is truth itself, there shall not one only word of all that he hath indited remain unperformed; heaven & earth shall fail, 
Mat. 24. Mark 13. Luke 21.  but the words of the Lord shall not fail. Now so it is, that himself hath forewarned us, how there should happen a great oppression in the Church, a seducing almost general, and an abomination most great. The same is likewise foretold by the Prophets, 
Dan. 7. 4 Esd. 11. Apo. 13.17.  & chiefly by Daniel, Esdras and S. john in his Revelation, that immediately after the first coming of the Lord a certain power should arise, that should bruise and spoil the Lord Saints; thinking to change the times and the law, and which should reign with great tyranny. This is that great beast which speaketh high things and blasphemies against the Lord, which should maintain battle against the faithful, and vanquish them, and should seduce or mislead by words, fables, false miracles and favours of this world, and should with arms subdue many Nations. This is that strumpet so proud in attire, in precious ornaments of gold & stone, in painted show, in word & in power; full of abomination, with whom the kings & dwellers upon earth have committed whoredom, and have made themselves drunk with the wine of her lecherous dissoluteness in her cup of abomination, Of her have th'Apostles advertised us, 
2. Pet. 2. 2. Thes. 2. 1. john 2.4. jude.  chiefly S. Peter, S. Paul, S. john and S. Jude, who have spoken so manifestly of Antichrist, that they conceal nought save the name, they have described the Apostasy or revolt, the son of perdition, his original, the cause of his perdition, his pride, his power, the departing, his manifestation or revealing, his fall. Let us then believe that there hath been, and now is an Antichrist, which oppresseth this long time the truth, the Church and the faithful, which hath cut of Christ, and taken all from him, as Daniel faith.  
It is written by Daniel and Esdras, 
Dan. 9.7. 4. Esd. 11.10.  how Antichrist should spring out of the fourth Monarchy, and should, as it were, contemn and set up the same again: no man doubteth that the fourth Monarchy is that of Italy or Rome: the dream of Nabuchodonosor expounded by Daniel makes it undoubted. 
Daniel. 2.  The Pope was advanced at Rome first by Phocas the murderer of his Prince; the Emperors succeeding, some of their own will, others by his cunning fetches, & the rest through plain force, left him Italy, and the city of Rome where he established his court; these Emperors made themselves & their Empire subject to the Pope, together withal the Kings, Iords, and people of Christendom: he calleth himself neither Emperor, nor King, but claimeth a sovereignty over Emperors and kings: and this is proved by infinite histories, apparent by the Bull sent from Pope Boniface to Philip the Fair, as also by Pope Clement's proud answer to th'ambassadors of Lewis of Bavaria the Emperor. Behold the greatness of Rome & the sourth Monarchy thus renewed and replanted, behold also the prophesy, 
Apoc. 17.  that Antichrist should be set above kings, accomplished.  
It is written by S. john, and S. Peter, 
1. john 2. 2. Pet. 2.  that out of the Church Antichrist should arise, that he should be a successor of th'Apostles: speaking of Antichrist and his retinue, they say: they are gone forth from us, but they were not of us, for if they had been of ours, they would have tarried with us. Verily, if they, after they have escaped from the filthiness of the world, through the acknowledging of our Lord & Saviour jesus Christ, are yet tangled again therein and are overcome, their later end is worse with them than the beginning. For better had it been for them not to have acknowledged the way of righteousness, then after they have acknowledged it, to turn from the holy commandment given to them. But it is come to them according to the true proverb: The dog is returned to his own vomit, & the sow that was washed to the wallowing in the mire. The Pope is borne and descended of the Church and of the Apostles; of the Church of Rome built by the Apostles, he hath exalted himself in th'order and personal succession of Bishops, succeeding th'Apostles, he hath retained the name of Christian; and yet nevertheless is returned and also turneth those that are his to the vomit and filthiness of the Gentiles.  
It is written by Daniel, S. Matthew and S. Paul, 
Dan. 9 Math. 24.2. Thess. 2.  that Antichrist shall sit in the holy place, in the temple and Church of God: the Pope holdeth his See in the heart of Christendom, in the Church prepared by th'Apostles, he is Lord, and Precedent over all Christendom, which is the temple of God.  
It is written in Daniel, 
Dan. 9  that the Lord shortly after his coming shallbe slain and shall have nothing: 
4. Es. 5.6.  in Esdras, that the places which were sown shall soudainely appear as they were not sown, the way of truth shallbe hidden, and the region shallbe barren of faith, and unrighteousness shallbe multiplied on that country thou seest and on that which at other times thou hast heard of; unrighteousness with fornication shall be multiplied in the land. 
Luke. 21.  jesus Christ saith that after his visible conversation with men, the time of Antichrist should draw near, that his end should not come so soon. 
2. Thess. 2.  It is written by S. Paul that even in his time Satan wrought the mystery of iniquity, the beginnings of Antichrist: by S. john, 
1. john. 2.  that there are many Antichrists already, & which from thence forth should be to the last times. Also from th'age of th'Apostles there was covertly brought into the Church the doctrine and glory of men, and a little while after their decease the Bishop of Rome began openly to pretend, claim, and plead for the Primacy, presidency, and power over all other Bishops; not long after he obtained, usurped; and declared himself chief of the Church: and for to manifest, publish, settle, maintain, and augment his power, he made many decrees prejudicial and contrary to the Gospel, to the doctrine and policy of the primitive Church: & for to cause his power and doctrine to appear and prevail every where, he smothered and abolished on earth the power & doctrine of the Lord, he withdrew the keys of knowledge, & like as he would not enter himself, so he forbade them to enter that would. Thus is understanding fled away, ignorance and vice come in place, having regained the dominion over us. Behold again, how it is no strange thing that the Pope hath reigned so long; sith Antichrist ought to begin shortly after the first coming of our Lord, and endure long, till a time and many times, and half a time, 
Dan. 7.2. Thess. 2.  as Daniel saith.  
It is written, that Antichrist the son of perdition shall list himself above all that which is called God, or is worshipped, so far as to sit in the temple of God, as God; showing himself that he is God. The Pope doth name himself God in earth only, but in effect doth behave himself as God over all: he giveth, altereth; and repealeth laws; he giveth privileges, goods, estates, favours, he giveth good seasons and bad, by his power; by his blessings & cursings he threateneth kings, punisheth, summoneth, changeth, and supplanteth them; and (that which belongeth to God the king of kings) he will be adored on earth: & so is he God in earth. He saith, he hath power over the devil, he can take souls out of hell, out of the company and dominion of the devil, which can not appertain but to jesus Christ: and so is he God in hell. He assureth us, that he can send souls into Paradise, whatsoever infidelity is in them, whatsoever sin they committed in this world, by his great jubilees, by certain beadrols of prayers and ceremonies, by money; & therefore nameth himself ghostly Father of souls. It is God that is our father, who by his grace, exceeding bounty and mercy, hath called & chosen us to be in his Paradise, it is our Lord jesus, who by the great love he beareth us, by his death and passion, hath purchased for us, opened us the gate, guideth and bringeth us thither, through the faith we have in him and which he giveth us by his holy spirit. Thus the Pope is God in Paradise, is God over all. He sitteth in the Temple of God as we have said, for that he ruleth over all Christendom being the Temple of God. He advanceth himself above all that is called God, above judges and Magistrates which are called Gods in Scripture: they can not be judges without undertaking his mark, allowing & well testifying of it, and without swearing fealty to him: laws and judgements depend on him. Kings and Emperors are likewise called Gods in Scripture: yet he exalteth himself above them; the manner is to kiss the King's hand, th'emperors knee, and the Pope's foot: he crowneth and blesseth them; he makes them promise and swear fealty, that they will yield him all reverence, obedience and service. jews of Bavaria th'emperor was excommunicated for having taken on him the governance of th'Empire, before he had performed th'othe of subjection, or as some history writers say, for not having avowed the Pope for sovereign judge of the variance touching th'Empire between him and Frederik of Ostrich: Frederik the second was excommunicated, for presuming to journey into Asia without taking leave of the Pope. And to knit up all in a word, there are no Kings nor Emperors but by him for he delivereth their Realms in prey at his pleasure, he depriveth and restoreth them their subjects at his lust. He exalts himself above Angels, he commands them peremptorily. He exalts himself above th'Apostles and other Saints in Paradise; at his bidding they must run, trot and solicit even as he will, as though their Saincting, honour and salvation depended on him. He racketh, gloseth, interpreteth, changeth, choppeth and defaceth the word of God, as best fitteth his fancy; he repealeth the law, he disguiseth, correcteth, enlargeth and despenceth against the laws and commandments of God: God must not be obeyed, but as pleaseth the Pope. He abolisheth the Gospel; the merit of our Lord's death and passion he ascribeth to the works of men, and to the obedience they bear him and his foolish inventions and ceremonies. Th'election of the faithful belongeth to God no more, the Pope hath usurped and limited the same. He Saincteth whom he please; he hath arrogated to himself the office of sanctifier above the holy Ghost. He maketh or thinks to make the like stirs and alterations in Heaven as he doth here below; he carrieth at his girdle the seven keys and seven seals of the seven Churches; saying, it is his ofsice to shut and open the Churches. Lo, how he lifteth up himself above all that is called God. Thus the marks which (as S. Paul teacheth) should be in Antichrist, 
4. Esdr. 8.  are found in the Pope. See here also the prophesy of Esdras verisied, that the miseries of the last times should happen by occasion of great pride.  
It is written in Daniel, 
Dan. 7.  that Antichrist shall think he may change times & laws. Who so heedfully marketh the doctrine, policy, and service of the Roman Church, shall not find there any consormitie or agreableness with the Gospel, but contrariety almost throughout all: the Gospel speaketh neither of Mass, Purgatory, calling upon Saints, nor of Prayers for the dead, Images, or Holy water, nor of wax tapers, or processions, pilgrimages, nor of Munkeries, of the Altar, or Priestly ornaments; the word, baptism, & holy supper are not administered in the Roman Church according to the commandments, ordmances & usage of our Lord, of his Apostles & Primitine Church. The Gospel preacheth nothing but grace and free-guift; the Pope commandeth nothing but merit, and money. The Gospel requireth not of men but faith to receive salvation, & good works to give witness of their election, justification, newbirth, fanctification, and love towards God: the Pope knows not what this Faith means, it brings him no advantage; he therefore speaks but of works. The Gospel preacheth not but the word, and commandeth not but the commandments of God; & forbiddeth the Traditions of men by name: the Pope commandeth not but the Traditions of men, nay he conceleth, yea sometimes forbiddeth the commandments of God. It is not much above threescore years ago that in the Church of God, there was no talk of God; in the Churches of Christ, no talk was of Christ: to the flock of jesus Christ, the voice of the Lord, of their great Shepherd was not declared, nor read, nor heard, nor understood; the Bishops and Doctors that gave themselves to study, mused on nothing else save profane learning and philosophy, on vanities, feigned inventions, fantasies and subtleties of the flesh: all prayers, divine-worships, masses and church-services were made to the dead, and them alone who were in the Pope's good grace, but in chief to those that had in their life time most travailed to extol & advance his sacred See by violences, lies, fables, false miracles & other deceitful trumperies. The Apostles baptized with pure water in the name of the Father, of the Son, and holy Ghost: the Pope hath intermingled therewith his cream, salt, spittle, and so many idle ceremonies beside, that the Baptism of the Apostles may seem well-nigh lost. The holy Supper likewise is so disguised, that the simple gospeler can discern therein nothing that comes of God. The Pope also hath altered the years, months, & days, applying the histories of the Gospel to th'observations of Astronomers, and motions of the Moon and Sun. Behold how the Pope hath gone about to change times and laws, both that of Moses and this of our Lord jesus Christ, even the Gospel and th'accomplishment thereof; wherein th'understanding of the prophesy doth chief consist.  
It is written, that the Spirit speaketh evidently, 
1. Tim. 4.  that in the  
or read of an enmity pursued with more devilish malice than that of Gregory the seventh against Henry the sourth? Only because this Emperor would preserve the rights and prerogative of th'Empire against his attempts; he excommunicated him, he stirred up all the Lords and Bishops against him; compelling every one with threats to become his sworn enemy; & commanding against him manifold treasons: at last through his threats, assays and enterprises he enforced him to come woolward and barefoot, to fall down at his feet, & with great scornfulness and disgrace made him endure th'miurie of the wether and reproaches of men; and yet these submissions and sufferances notwithstanding, he continued his pursuits more furiously than afore. For, after he had out-weried many Lords & brought them to their end in making war on him, he incited his own son Henry the fift, and with his superstitions, commandments and threatenings he so hampered and bewitched the wit and judgement of this youth, that he durst war on his own father; besiege, betray and take him; despoil him of his Imperial dignity, and make him end his days in great sorrow and captivity: which moved a learned parsonage of that time to cry out, the son hath betrayed, despoiled and done his father to death, not by the commandment of any barbarous tyrant, of any Phalares, but by the counsel of the most holy father of Rome: adding; rejoice ye, o Caligula and Nero, for the Pope of Rome playeth such pranks, that there shallbe no more remembrance of your cruelty. The hatred of Gregory the ninth against the Emperor Frederik the second passed likewise all comparison in stiffness and frowardness of stomach; he preached the Croissado against the Emperor, promising glory and eternal life to them that would rise in arms against him; he excommunicated him oftentimes: the Princes and Bishops of Germany were a whole year in praying him to mollify his mind & receive Frederik to favour; he rejected them all with their petition so holy, so carefully and humbly offered and sued; they never had come to an end, had they not given for that purpose, sixscore thousand pounds of gold. The Popes egged on with a vehement lust of revenge, mounted to this step of fury and ungodliness, that they empoisoned the host or Sacrament of th', altar, whereby they brought one Emperor to his bane. Pope john the thirteenth caused one Cardinal's nose to be cut off, and another's hand; for having purposed in the Consistory to give him some admonitions touching his whoredom; he spent the most part of his life in minding & committing all sorts of such uncleanness, and ended his life in adultery: for he was taken with the manner, and slain in the very act. The whoredoms adulteries, incests, and sodomies of Pope julio the third are known: th'Italians printed and published them in Rome in every corner of the streets. Nothing ever came to the Pope amiss, provided he might draw profit out of i● When Robert had invaded the lands of his nephew and ward the County of Puglia and Calabria an Orphan, the Pope excommunicated and further threatened him with his material sword; this Robert knowing the force, credit, natural property and intent of Popes came to him, and gave him Beneuent and Troy a portion of his booty: the Pope thereupon revoked his thundering sentence, honoured him with his amity and blessing, and judged th'usurpation made by the uncle upon the nephew his ward and an Orphan, to be an action holy and full of devotion. It hath ever been an heresy to be the Pope's neighbour, for any that had land in his good Grace and liking, & had no power to defend it: for than must other Lord's war on such an heretic, and not leave him so long as a foot of land were left him, as they tendered his holiness good Grace. The proof may easily be made by histories, that Popes have usurped & encroached on all the Seigneuries of Christendom, at least on the greater part. Thus the Pope's palace is full of robberies, pray and spoils, which he hath raked by no other titles than impiety, injustice & violence, nevertheless he calleth it, his rights, S. Peter's patrimony & God'S demain. As for Popes, most of them have clymbed up to the holy See by lies, hypocrisy, guiles and deceit, by money, arms, massacres, sackings, poisonings and Magical arts. There is no kind of impiety, Atheism, idolatry, enchauntements, heresy & schism but ye shall commonly read it in their stories. View the the life of Siluestre the second, Misnia; and after the death of Hebert being still wedded to his own self will and stubborn opinion against God, (who brought all these Emperors being the Pope's creatures, to confusion) he gave the Empire to Henry the fift, the son of Henry the fourth, who was yet living, allowed and acknowledged of all men for Emperor, except the Pope and his adherents. Histories are full of such contempts; we learn by them that Emperors during four hundred years and upward, were tossed and troubled by th'injuries and oppressions of the Pope; & that such storms and tempests never took end till after th'Emperors had quit to the Popes the greater part of their possessions and rights, and had subjecteth to them their persons & dignities. The Pope took the Crown from Childerik, gave it to Pepin; took it from Lewis the meek, gave it to his son; which is a story as lamentable as that of th'Emperor Henry the fourth: there was no let in him, that he disposed not our Crown more often: Boniface, when he had excommunicated Philip the Fair, gave the Realm to Albert king of the Romans: it passeth all account to tell how many times he hath excommunicated our kings, hath exposed our kingdom in prey, hath adjudged it to him that first could seize on it, and by dispensation hath discharged the Subjects of their oath, to turn them from their fidelity and allegiance. How oft and how long he hath put and held the Realm of England in interdiction, is known. By this gate of injustice hath the Spanish turant invaded the kingdom of Navarre; this is all the just and lawful title he hath there to. It is known how the Pope hath played with the Realm of Naples and Sicily. He took it from the Germans, to give it the French; and after from the French, to give it the Spaniards: a very long time hath he made fair show to these two Nations, crossing or favouring the hopes now of th'one & then of the other: he let it be taken from Conradin; he opposed himself against Maufred, & made war on him, calling this war holy, which touched th'estate of Religion in nothing, but only the ease, security, profit, envy and grudge of his holiness: he called thither the Earl of Anjou, he condemned and put to death Conradm by the hand of the hangman, and a dozen or fifteen great Lords with him, for no other cause than his own private hatred: after that, he favoured the Earl of Anjou against the house of Arragon a great while, but at last in favour of the house of Arragon, he took from Charles of Anjou and his successors that which he had given them. Briefly, there hath been no quarrel nor jar between the Lords of Christendom, which hath not been kindled by him, whereof he hath not taken intelligence, & wherein he hath not demanded the obedience of both parties. He hath stirred up the French against the Greeks and Lombard's, the German against the French, the French against the German, the Italiam against the , the French against the Italian the Italian against the French, and again the Spaniard against the French, all Christian doom against the English, the French against th'arrogoman's, the Spaniard against the Navarreans. He hatched the division of th'Vrsins and Columnas, of the Guelfs and Ghibelins, & the war betwixt the Genoans and Venetians. It is impossible to discourse of all these in particular, I cannot abide to stand upon them, their remembrance is so grievous. In like manner the divisions that Popes have made in the Church, the schisms of two or three Popes at once, the sects of Monks, Friars and Nuns require so long a process, that I may not undertake to recite them at this present. But what is said sufficeth to show that the Pope despiseth governments and maketh divisions.  
It is written, that Antichrist shallbe an adversary; 
2. Thes. 2.  the true signification of this word Antichrist is as much to say, as against or contrary to Christ: now let us compare the least actions & doctrine of Popes, to that of jesus Christ and his Apostles, and ye will judge that nothing is more contrary.  
Our Saviour had no place where he might rest his head: 
Math. 8. Luke 9  Popes and Bishops do possess the most delightful and rich places upon earth.  
Our Lord jesus Christ refused to judge and divide an inheritance between two brethren, 
Luke 12.  and whereas one of them prayed him to do it, he sent him away saying; who hath made me a judge or a divider over you? The Pope hath usurped secular jurisdiction of all things among all persons, without speaking of the spiritual, whereof he maketh none partakers. In so much that in the reign of Philip Valois, the court of Parliament and other judges royal were enforced to complain to the King. They declared to him how all the jurisdiction belonging to the judges Royal flowed away from the king's Benches to th'Ecclesiastical courts; and that far more profane or civil causes were judged by Bishops, their Officials and other Officers of the Church, then by the king's judges; that he which for the least occasion would not obey and abide the censures and sentences of the Ecclesiastical, should forthwith be excommunicated & deprived of the Sacraments; and that there power and authority was come to this pass, that for a simple debt a man unable to pay was interdicted: that they had usurped, the imprisoning & detaining of all malefactors, with the notice & trial of their crimes. Poor de Cugneres was defamed for having too truly pleaded on this declaration. And yet at this day ye retain the proceed which ye call the chicanery of the Pope's court; he did you that good while he abode at Auimon. Ye judge the most part of your processes by the Pope's ordinances. There is no company of judges where the Pope hath not brought in his Lieutenants: the courts where your goods, your life and honour are judged even the courts of Parliament do partly consist of persons Ecclesiastical, Canons, abbots, Bishops, and Archbishops: the great and goodlier processes, th'affairs of the Royal revenues, Exchequer and Estate are judged and determined by them in the great counsel, in the privy counsel, in the counsel of the Finances, in the counsel of Estate, and in the most Secret counsel: they are Peers and sovereign judges of this Realm, & are Princes therein. Th'imperial dignity is adjudged & given by the Popes after the judgement & election of Bishops and Archbishops, which also judge all the affairs of the Empire. Over and beside this, the Pope challengeth and reserveth from all others privately to himself, the judgement of variances concerning great Signories, Realms, and th'empire. We observe in histories, that he made himself judge between the Flemings & French, the Flemings and their Earls; between▪ Childerik and Pipin, Lewis and his children; between Edward; the first and Philip the Fair, between Edward the second and Philip de Valois, between Edward the third & john; between Richard & Charles the fift, surnamed the Wise; between Henry, the sixth and Charles the seventh; between th'emperors Henry the fourth and Rodolph, between the same Henry and his Son, between Otho and Frederik, between Lewis of Bauari● & Frederik of Ostrich, and as many others; he hath attempted to adjudge the realm of Arragon. And thus therewanteth no contrariety in this behalf between jesus Christ and the Pope.  
jesus Christ fled, doubting lest the people would make him king: the Pope pestreth the air and hell with bruits, and the earth with coursing up and down, to attain the sovereign throne and be over kings; and to this end seeks out and employeth men and devils; gold, silver and iron; hypocrisy and lies; poison and force.  
jesus Christ hued in all obedience, submitted himself to Governors, Kings and Emperors, paid them tribute; was content to be judged by them: th'Apostles likewise have bowed under their commandments and jurisdictions. The Popes live in all power, & not only disobey, but also unjustly command Kings and Emperors, judging them as we have said, and wring tribute from them and their subjects: and Boniface the eight by name made a Decree against all Christian Kings and Princes excommunicating them for ever, that should levy any exactions upon Clergymen.  
jesus Christ said to his Apostles: ye know that they which rule over the people have dominion over them, & their Princes have authority over them. But it shall not be so among you, but whosoever among you will be the greatest shall be your servant, and whosoever will be the first among you shall be servant to al. For so the son of man is not come to be served, but to serve, and give his life for the redeeming of many. The Pope ruleth both over people and Princes, and also over all Bishops which claim to be likewise th'Apostles successors. Nevertheless he nameth himself servant of the servants of God, he thinketh that God is without judgement as are his Idols, he makes a mockery of God, he takes the name, and doth the contrary to that it signifieth: since that men feel themselves more highly displeased with offences done them by doltish drifts then by open disobedience; how should God concern think ye, and be moved at this blasphemy so gross, to call himself the servant of servants, and nevertheless to play the tyrant over Bishops, people, Kings, Emperors, the Church, and the word?  
jesus Christ sent forth his Apostles saying to them: Preach that the kingdom of heaven is at hand: 
Matth. 10. Mar. 6. Luke 10.  heal the sick; cleanse the lepers; raise up the dead; cast out the devils: freely ye have received, freely give: possess not gold, nor silver nor money in your girdles or purses, nor a scrip for the journey, neither two coats, neither shoes, nor a staff: for the workman is worthy of his meat: and into whatsoever City or town ye shall come inquire who is worthy in it, and there abide till ye go thence: and when ye come into an house, salute the same: & if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you: and whosocuer shall not receive you, nor hear your words, when ye depart out of that house or that City, shake of the dust of your feet: truly I say unto, it shallbe easier for them of the land of Sodom and Gomorrha in the day of judgement, then for that City. Behold I send you as sheep in the mids of the wolves: be ye therefore wise as serpents and innocent as doves: but beware of men, for they will deliver you up to the Counsels, and will scourge you in their Synagogues: and ye shall be brought to the governors and kings for my sake. And ye shallbe hated of all men for my name's sake. The Pope and his Bishops preach not, they have their grooms to do it, they be greater Lords than jesus Christ and his Apostles: in steed of healing the sick and cleansing lepers they infect the world with diseases and leaprie spiritual: in steed of raising the dead, they kill the living: in steed of casting devils out, they bring them into the Church of God, they serve their turns with devils, yea serve them and adore them: they make sale of all both the spiritual & the temporal: they enjoy great Signories or dominions, & huge heaps of treasures: true it is that grey Frieres, Capuchins, & some sort of Monks carry not (say they) money in their girdles, gold nor silver in their purses, which I can hardly believe, but am rather persuaded that in this case they help themselves with some gay subtlety of their divinity: for they know well enough both to ask and take: the Pope and his Bishops have need of an infinite number of horse & wagons to carry their stuff and baggage: they bear no staff with them but they bring armies: no householder hath sufficient means to defray their charges for one days entertainment: they only are worthy to receive them, which are most favoured of the world: how should they abide in one house, whom the largest towns suffice to lodge with much ado? they are frank, ceremonial and superstitious in their falutations, knowing that it is a thing of small cost: if men hear them not, they do not shake of the dust of their shoes, for they are so proud that they will not walk a foot in the dust, but they will with arms make themselves be heard: they want patience to tarry till the Lord sendeth his judgement either equal or more rigorous than that of Sodom and Gomorrha, they in all hast bring fire, sword and sacking, as did the Greeks to Troy: they go and demean themselves like wolves in the mids of sheep: they are guileful and wary in working their malice as the serpent: they have no need to take heed of men, men love and deem them fortunes derlings: they need not be afraid of kings and their assemblies: for at their command kings come to them, at their beck do bow to them, and at their discretion suffer chastisement: kings are but the Pope's ministers and grooms, they are but executors of his will.  
jesus Christ said to his Apostles: be not ye called masters: 
Mat. 23.  for one is your master, to wit Christ, and all ye are brethren: and call no man your father, for there is but one, your father which is in heaven and be not called Doctors, for one is your Doctor, even Christ: now mark how the Pope & his champions have taken to them these forbidden titles and qualities, and will not otherwise be named. It was God's pleasure to have it so, to the end they might declare themselves such as they are in deed, and make us so much the more without excuse before his justice, if we embrace their opinions; for they bear the mark of dissalowance in their names and actions. To call the Pope otherwise  
the truth is, that the wonderful virtue and power of God who converteth th'evil of man into good, and useth it for his justice, punishing sin by sin, may not be judged by the constitutions of man & namely by the above said; as also that we must discern, choose, & prove Christian doctrine among so many errors not by human reasons, but by the holy Scripture. Which holy Scripture teacheth us, that God is almighty & bringeth all things to pass, the good & evil; that all actions are good in God, and take the quality of being evil from the devil & from sin that have enthralled the nature of man: in such wise that although God maketh or doth all good and evil things, yet is he goodness itself, 
Lam. 3.  there is no evil in him. It is written in jeremy: Who is he that sayeth, it cometh to pass, and the Lord commandeth it not? out of the mouth of the most high proceedeth not evil and good? 
Amos. 3.  In Amos: shall any evil be in the city which the Lord hath not brought to pass? 
isaiah. 44.  God faith in isaiah: I am the Lord that do all things: I alone spread out the heavens, and stretched out the earth by myself; I destroy the tokens of the soothsayers, & make them that conjecture fools, and turn the wisemen backward, 
isaiah. 45.  and make their knowledge foolishness. I am the Lord, & there is none other: I form the light & create darkness, 
job. 12.  I make peace, & create evil; I the Lord do all these things. job sayeth of God thus: he that is deceived and he that deceiveth, are his; he causeth the counsellors to go as spoiled, & maketh the judges fools. All the evils, violences, murders, burnings, sackings, robberies, and wastes, which Cyrus king of Persia with his armies did commit upon the Egyptians, Aethiopians, Sabeans, and upon all the kings and peoples of Asia; the Lord alloweth them. He saith that himself did them in these words: 
isaiah. 45.  Thus saith the Lord unto Cyrus his anointed, whose right hand I have holden to subdue nations before him: therefore will I weaken the loins of kings and open the door before him, and the gates shall not be shut: I will go before thee and make the crooked ways strait; I will break the brazen doors and burst the iron bars: and I will give the treasures of darkness and the things hid in secret places; that thou mayst know that I am the Lord. And afterward in the same chapter: thus saith the Lord, the labour of Egypt, and the merchandise of Aethiopia, and of the Sabeans men of great stature shall come unto thee, and they shallbe thine: they shall follow thee and shall go in chains, and shall fall down before thee, and make supplication unto thee. 
Exod. 9.10.  In Exodus the Lord acknowledgeth that himself handened the heart of Pharaoh, and made him rebelliously withstand his commandments. Again, the Lord saith: 
Deut. 32.  I will spend plagues upon them, I will bestow mine arrows upon them: and a little after he addeth: I have said I would scatter them abroad; I would make their remembrance to cease from among men; save that I feared the furte of th'enemy, lest their adversaries should wax proud, and lest they should sny, our high hand, and not the Lord hath done all this. Furthermore, the greatest evils and sins in the world, are done by persecutors of the Church; and yet is it not the Lord that causeth all this evils, that lifteth up a sign unto the nations a far, 
isaiah. 5.  and hisseth to them from the ends of th'earth, to persecute his Church? that saith also: o Ashur the rod of my wrath! 
isaiah. 10.  and the staff in his hand is mine indignation: I will send him to a dissembling nation, and I will give him a charge against the people of my wrath (he meaneth his people of Israel) to take the spoil and to take the pray: that gave his Son to Pilate to be crucified, as we are taught by his answer to Pilate thus: 
john. 14.  thou couldst have no power at all against me, except it were given thee from above. 
4. Esd. 15. Ezech. 18. Deut. 28.  It is the Lord that provoketh strangers against his people, that stirreth up kings and peoples, the kings of the North, and the nations of Gog and Magog against his Church, that raiseth up enemies and giveth to them his people with victory, oppression and reproach, in hunger, thirst and nakedness: 
judg. 2.  it is God that delivereth his Church into the hands of robbers and spoilers. To be short, when the holy Ghost rehearseth the evils and persecutions endured by the Church, he never forgetteth to tell that the Lord sent and caused them. Do ye suppose your selves to be of greater counsel and understanding or more jealous of God's honour than the holy Ghost? 
Deut. 18.  It is God, that smiteth with madness, blindness, and astonishment of heart; he it is, 
Rom. 1.  that delivereth the unfaithful to a reprobate sense; that giveth us over to vile affections, 
3. Reg. 22.  and all manner of sins. He it is, that deceiveth, that sendeth lying spirits into the mouth of Prophets purposely to deceive, as of Sedechias and his companions is written. 
1. Cor. 1.  He hath besotted or made foolish the wisdom of this world: he destroyeth the wisdom of the wise, and casteth away the understanding of the prudent saith S. Paul: 
Rom. 2. isaiah. 6.  He made the heart of the jews fat, made their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, & understand with their hearts and convert and he heal them. Again, he made them err from his ways, and hardened their heart from his fear, 
isaiah. 63. Psal. 69.  saith isaiah. David maketh his prayer to the Lord, saying: let their table be a snare before them, and their prosperity their ruin; let their eyes be blinded that they see not, and make their loins always to tremble: and a little after; say iniquity upon their iniquity, and let them not come into thy righteousness: shall we say that in this prayer is impiety? It is God that before of old ordained Antichrist to damnation, 
jud.  as S. Jude hath written. It is God that hath sent to Antichrist and his partakers, strong delusion that they should believe lies, saith S. 
2. Thess. 2.  Paul. It is God that hath put into the hearts of kings to do that which should please Antichrist, and to give their kingdoms to the beast, until that the words of God should be accomplished, as is foretold in the Revelation. Thus the Lord doth all things, the good & th'evil, but those things that we call evil and are evil in us, are good in him. All actions considered in God are most just and most good, they come from on high most pure and most clean; they corrupt and defile themselves here below under the Sun amid the malice of men & of Satan. According to this, 
isaiah. 10.  after God in isaiah had said, that Senacherib should serve him to chastise his Church, he addeth: but he thinketh not so, neither doth his heart esteem it so; but he imagineth to destroy and cut of not a few nations; for he saith: are not my Princes altogether kings? and a few lines after; shall not I, as I have done to Samaria and to the idols thereof, so do to jerusalem and to the idols thereof? but when the Lord hath accomplished all his work upon mount Zion and jerusalem, I will visit the fruit of the proud heart of the king of Assur, and his glorious and proud looks. Likewise, though th'actions of Cyrus were evil, considering he made war for his own ambition's sake, & spoiled nations of that whereto he had no right, yet were those actions good in God. For those people's had well deserved this punishment, through their wicked life, and above all, their Idolatry; and namely the Medes, who had entreated his people so roughly, and therefore he delivered them out of captivity by such actions of Cyrus, which is another reason of the goodness in them: 
isaiah. 45.  I have raised him up (saith the Lord) in righteousness. The actions of Pharaoh, in that he rebelled so often against the ordinance of God were most evil: but if we consider them as coming from God, they are most good, most just, & profitable to th'edifying of the Church. 
Exod. 9.10.11.  For by these means the Lord plagued Pharaoh for the wrongful oppression done to his people; he multiplied his wonders in the land of Egypt, he showed his power to his Church, and his love towards the same: he made his power known in Pharaoh, that his name might be declared throughout the world; In like sort, 
Rom. 9 Gen. 27.  joseph was sold by his brethren provoked thereto with envy they bore him: but God by this their sin brought joseph into Egypt, preserved jacob and his whole Church from the dearth, 
Gen. 45.  & saved their lives by an excellent deliverance. This deed was most lewd in the brethren of joseph: but most good in God, profitable and necessary to his Church: this is that which joseph faith to his brethren: when ye purposed evil against me, God disposed it to good. The evils and miseries which God sendeth to his Church, to his Elect, being considered in the will and intention of the persecutors are actions most evil: but if we weigh them by the justice and bounty of God, they are just and profitable. For by the same are th'Elect admonished of their faults, and instructed that they can not stand without God's grace, and that th'effect of their hopes is reserved them in an other world: in the mean while they are by those afflictions stayed in th'obedience of God, their fear is renewed, and their love and devotion made more earnest, then afore. The children of God do mark and espy in all the sins and imperfections of men, as it were through the clouds, certain beams of justice and bountic coming from God, which make them affirm that all cometh from God. 
2. Cor. 12.  So S. Paul saith, that God had given him a prick in the flesh, the messenger of Satan to buffet him: and that it was to th'end he should not glorify himself above measure, and that the power of Christ might be made perfect in his infirmity. 
Rom. 11.  Whereunto that hath relation which he saith: that the Lord hath enclosed all in unbeliese, to th'end he might have mercy upon all. So, the stubbornness of the jews in them is most bad; in God it is good; and necessary for us being Gentiles. By the fall of the jews (saith S. Paul) salvation cometh unto the Gentiles. This is (saith he) a great secret, that partly blindness of heart is come to Israel, until the fullness of the Gentiles be come in. So, the condemnation and passion of Christ is our justification and soule-health. Antichrist and his doctors by their seducing commit most detestable sins, and yet do such seducing serve to the glory of God. 
2. Thess 2.  S. Paul writeth that God will send a strong power of delusion to the doctrine of Antichrist, that all might be damned which believed not the truth. Then let us acknowledge with the Scripture, that whatsocuer is done, God doth it, and that both the good and the evil are done for his justice. This is that great secret of the Apostle Paul, which hath not been communicated to the Pope. This is that which David speaketh of: 
Psal. 76.  that the rage of man shall turn to the praise of God. But albeit evil actions do turn to God's justice, let us not for all that be the less careful to eschew them. For men cease not to be culpable of the evil in their actions; seeing that in the deed doing they are not moved thereto by the true zeal of God's justice; but by the devil, by sin, by their concupiscences & wicked desires. They serve God, not thinking of his service at all, as hath been noted of Senacherib: for ourselves, let us serve him in deed and in will, of set purpose, and not at adventure and as though we thought not of it; let us betake our hearts and hands to the moving and guiding of his holy spirit; let us obey his word and we shall do well: 
jud. 1. Whether man may do that which is good, and how.  let us serve him as juda, and not as Adonibezec.  
The Pope teacheth us that man of himself may do that which is good. Thus it sufficed him not impiously to abridge the power of God by the former partition, he proceedeth yet to another abridgement thereof by this doctrine. Whereas he affirmed before, that all good actions come from God: now he learneth us, that man may also do them of himself. But the holy Scripture teacheth us quite contrary, that man neither can nor doth bring any good thing to pass; that he is the servant of sin; that it is God which worketh the good that is in us and that cometh from us; that by the sin of Adam we have been made subject to sin; that sin and Gods curse have so corrupted our nature, that it neither knoweth, nor can, nor doth any thing else, save sin: but that God by his grace, by his holy spirit giveth unto those that are his a certain light of understanding, which striveth against sin; howbeit sin most often overcometh this light; that God will have it so, to the end his power may be perfected in our infirmity, and that we glorify ourselves in him and his grace, and not in ourselves & our own works. The Lord saith: 
joh. 15. jac. 1.  we cannot bear good fruit of ourselves. S. james warneth: err not my dear brethren; every good giving, & every perfect gift is from above. S. Paul saith: 
Rom. 8. Col. 1. Rom. 6.  that to sin, is to walk after the manner of men, that he doth not the good thing which he would, but the evil which he would not; that it is sin which dwelleth in him; that in his flesh dwelleth no goodness; that they which are carnal or in the flesh cannot please God; that they are in the flesh which have not the spirit of Christ; that we know not ourselves what we ought to pray for; that the concupiscence of the flesh is enmity against God; that we are servants of sin. David saith, 
Psalm. 14.40.18.  that none doth good, no not one; that what men do in the presumption of their heart and in their counsels, is sin. Thus we may not attribute any good deeds to our own nature; but it is God that worketh in us that which is good. 
Math. 14.  If the Lord had not taken S. Peter by the hand, he had perished in the Sea: in like fort if God upholdeth us not, we should sink into the bottomless sea of our concupiscences, into the sea of our sins, into the sea of our froward and defiled nature: if God should not call us, as he did Adam, we should fly from him, and do nothing else but depart from him so far as we could. I am the light of the world, 
joh. 8.15.  saith our Saviour, he that followeth me, walketh not in darkness: if ye bide not in me, as the branches in the vine-stock, ye can bring forth no fruit. 
2. Cor. 3.  S. Paul saith, that every good thought is of God; that the holy spirit prayeth for us, because we know not what we ought to pray for; 
Rom. 8.  that without this spirit we are enemies to God in thought and in evil works; that with this spirit he fighteth against the law of his members; 
Col. 1.  this is that understanding which maketh the inward man, 
Rom. 7.  wherewith he serveth God; that God giveth the will & the performance; that he it is which giveth the holy spirit & worketh his virtues in us; that whatsoever he did, was done by the grace of God. 
jac. 4.  And S. james biddeth us limit all our affairs, even the most common, with this condition; if the Lord will. And this doth the Hebrews ordinarily admonish, by the parable of a Bridegroom, who said absolutely: I will sleep with my spouse this night: and when one of their wisemen advised him to say, if God will, he wilfully replied: that is in my will and power, will he or will he not, it shallbe done: but they were scarce in bed together when they both died: from whence they have this Proverb among them: the Bridegroom gets himself to bed, and wots not what may him bestead. Moreover, they teach, how the duty of him that prayeth is to refer the issue of his request expressly to the will of God, and never to make his prayer peremptory without exception; which is to be understood when it is not evident that the holy Ghost hath indited our prayer: but hereby appeareth their opinion, that man knoweth not what he ought to crave, and therefore is bound to refer not his actions alone, 
Psalon. 51. Psal. 119.  but his petitions also and wishes to the will of God. So David craveth of God a clean heart and to have a right spirit renewed within him; he craveth his holy spirit, that he may praise the Lord, and that his prayer may be acceptable to him. The faithful have evermore confessed that all their good came from God: the same is most common in the Scripture; 
Psal. 118.  it is the voice of the righteous, saith David. Virtuous and holy men have always in the Church been named men of God, specially among the hebrews, who called them likewise, men of mercy, as if they would have said, God bestowed on them more grace and mercy than on others: contrariwise it is the voice of Antichrist to glorify the flesh, to glorify man, as saith S. Peter; as it is the voice of true Christians, 
2 Pet. 2.  that our good cometh from above; it is not in us, it is not of us, it is none of ours. Finally, we learn in the Scripture that the Lords will is not to grant us full and perfect victory over sin in this world, lest we should proudly brag of the merit of works. He giveth us his holy spirit, and sometimes also true victory over sin, to encourage us against despair in our continual battle: but the principal end is that having felt our own feebleforce, and acknowledged our want of power, we might with our whole heart repair to him, and finding how vain it is to repose trust in any else, we should of necessity be driven to confess that we can not be saved but by him: which would lead us with S. Paul to this depth of contemplation; 
Rom. 7.  who shall deliver us from the body of this death? For so S. Paul confessed that although he was endued with the holy spirit, nevertheless for the most part he did not that which he would; and whereas he imputeth the same to sin that dwelled in him, he confesseth himself a sinner. So doth the Scripture report to us the sins of holy persons, Prophets and Apostles enriched with the holy spirit. And S. Paul saith; that God gave him a prick in the flesh, 
2. Cor. 1.  the messenger of Satan to buffet him, because he should not be exalted out of measure: and therefore was his prayer excluded which he made for his deliverance unto God, thus: I be sought the Lord thrice, that it might departed from me: and he said unto me; my grace is sufficient for thee for my power is made perfect through weakness: and therefore the Apostle became resolute to rejoice in his infirmities. Let us come to S. john, who writeth: if we say, we have no sin, we deceive ourselves, and the truth is not in us; we make God a liar & his word is not in us. 
1. Cor. 1.  It is written also that the Lord hath chosen the weak & vile things of this world, to th'end that he which glorifieth himself, should glorify himself to the lord 
Rom. 8. 2. Cor. 5.  And in that regard doth the Apostle call the holy spirit given in this world by God to his elect, the earnest penny or first fruits of the spirit. And in very truth, if we were willing and able to give assured judgement of our selves, if we were not unwilling to bring to light things that are hidden, and the counsels of our hearts: we should perceive and judge, that what resistance by the grace of God soever we make, we quail and yield not withstanding for the most part. There streameth daily amids our wills and our zeal, I wot not what sensuality, concupiscence, envy, and infidelity that staineth our works. So that if all our actions should be examined by the word of God, not one of them should be found able to stand before his justice. But if we judge not nor confess them now, delay of time will not amend, or abolish their guilt; the presence of the Lord, how late soever he cometh, will force us to confess, for he can well discover and judge them. Hereupon we may conclude, that in our nature is no goodness; that the understanding and good we have descendeth from on high & is brought by the holy spirit; that the measure of the same spirit which we enjoy in this world, is as nothing in comparison of that we hope for, is but a scantling, a glimpse, a surface or smattering, and as it were a smack, to make us seek, hope, and ardently long for that fullness of perfection which abideth us in the world to come.  
It sufficeth not the Pope to teach that man of himself may do some good thing; 
Whether a man by his works may merit aught at God's hand.  but he will have us further to believe that man may do good works enough, to save himself, to satisfy the justice of God, to repair and wipe away the sins and steines of his soul, of his flesh and of his predecessors, & to merit not only for himself, but also for many more that unmeafureable bliss and glory everlasting, which the wit of ma is unable to copreliend. Lo here a flat contrarietic of the Pope to Christ; lo here a doctrine bearing the right stamp of Antichrist; lo here the divinity that brings the traffic of Churchmen in request: who keep shop for open sale of men's salvation, and make merchandise of their souls through covetousness by feigned words, as S. 
2. Pes. 2.  Peter hath foreshowed. We did sufficiently deface this doctrine, when we proved afore, that man could do no good; that for the little good which cometh from man, it is God that doth it in him and by him. Howbeit, the holy Scripture informeth us how God gave his law to men, not for to give life, justify and save them by the same, 
Gal. 2.3.  but to make them know the unableness, frailtic and corruption of their nature, and to force them to acknowledge it impossible for man to perform his obedience to the majesty of God, to satisfy his debt to the justice of God, and to escape eternal death: which should compel them with all humbleness to cry and crave forgiveness, grace and mercy. Obedience to the law was enjoined upon pain of death; 
jac. 2.  & it is said, that whosoever shall keep the whole law, and yet faileth in one point, he is guilty of all. Now there is not one man found, be he Prophet or Apostle, 
Gal. 3.  which hath not disobeyed many commandments of the law: and therefore th'Apostle saith, that the Scripture hath shut up all under sin, that the promise by faith in Christ jesus might be given to them that believe. There is none just, no not one, all are under sin: 
Rom. 3. 1. john. 1. isaiah. 43.  we deceive ourselves, we make God a liar if we say we have no sin. Let us be judged together (saith the Lord in isaiah,) count thou that thou mayst be justified: thy first father hath sinned, and thy teachers have transgressed against me or bettayed my cause. The Prophets and Apostles have all frankly acknowledged themselves sinners, they could neither accomplish the law nor be saved thereby. This acknowledgement of himself, his corruption, sin & weakness hath provoked and enforced man to cry for mercy to the Lord, and say with David and Paul: 
Psal. 32. Rom. 4.  blessed are they whose iniquities are forgiven, and whose sins are covered: blessed is the man to whom the Lord imputeth not sin. Again: have mercy on me, have mercy on me; 
Psalm. 52.  for my soul trusteth in thee: & with Esdras: there is no man among them that be borne but he hath done wickedly, 
4. Esd. 8.  nor any that doth confess thee, which hath not done amiss: for in this (o Lord) thy righteousness and thy goodness shallbe praised if thou be merciful untothem, which have not the substance of good works: 
4. Esd. 7.  and elsewhere: if God were not abundant in his mercies the world could not contime, nor they that have the possession thereof. No man can humble himself enough before God, no man can too basely esteem himself before his most glorious majesty: pride did put the Pharifee far from God; humility brought the Publican near him: pride carried our first Father out of the most honourable subjection of the Lord. Pride is the original and cause of Antichrist and of backsliding, as saith Esdras. 
6. Esd. 8.  Our Lord God hath fought so openly and with so great care against this opinion of merit by works, that I am astonished with wonder that men who say they are Christians, durst think, decree, publish and receive the same. He hath advertised us, that if we should accomplish the whole law, yet could we not merit any thing at his hand. After he had declared in S. Luke, 
Luc. 17.  that the master will not thank that servant, nor think himself beholding to him, because he did that which was commanded him, he addeth: so likewise ye, when ye have done all those things which are commanded you, say, we are unprofitable servants, we have done that which was our duty to do. 
Luc. 18.  What made the Pharisie rejected, but the confidence he had in his works? The most praiseworthy and allowable works are martyrdoms and sufferings: 
Rom. 8.  now th'Apostle teacheth us, that those sufferings are not worthy of the glory to come: 
Gal. 2. Gal. 5.  again, that no flesh shallbe justified by the works of the law: that whosoever will be justified by the law, are abolished from Christ, and are fallen from grace: that they despise the spirit of grace: 
Heb. 10.  that if righteousness is by the law, jesus Christ died in vain. 
Gal. 2.  He seemeth angry with a most vehement zeal against the Galatians, who busied their minds about merits of works; he calleth them foolish, in that they would leave the spirit to walk after the flesh; he urgeth them; he threateneth them; by infinite arguments he concludeth that no man is justified towards God by works. This is the doctrine published also with so great earnestness in all th'epistle to the Hebrews. Then let us condemn this doctrine of the Pope, it exalteth the flesh; it placeth the power of flesh and blood in place where God should be; it disannulleth and maketh void the love, the coming the word, the death and passion and merit thereof, the grace & mercy of Christ jesus. It is scornfully to abase & spitefully to defy the election and counsels, the justice and mercy of the Lord; it is to despise the spirit of grace; it is to go about to assail and break in upon the Lord in his own Paradise; 
2. Pet. 2.  it is to deny the Lord that hath bought us, as saith S. Peter: that to bring into the Church the merit of works, is (according to the same S. Peter's saying) to tempt God, 
Acts 15.  to lay a yoke on the Disciples necks which neither our fathers nor we were able to bear: it is to overthrow the counsel holden by the Apostles in the City of jerusalem, wherein was concluded that salvation depended not of works, but only of the grace of the Lord. Let us refuse this pride of the flesh, lest we be abolished of Christ and fall from grace. Leave we these marks of Antichrist to the Pope, leave we him with all the wicked to await for the merit of their works; while we with all the faithful await for the grace and mercy of God. Let us not deceive ourselves, but confess that all are shut up in unbelief, that jesus Christ might show mercy upon all. Then let us fly unto him both willingly and for necessity sake. And as we triumph with S. Paul in our infirmity, and in the glory and mercy of Christ jesus: so let us notwithstanding bid our flesh battle and continually fight against it with the first fruits of the spirit, to the increase of our sanctification, so far as our power will extend. And let us meditate with understanding these words of Esdras: let not the sinner say that he hath not sinned: 
4. Esd. 16.  for coals of fire shall burn upon his head which saith, I have not sinned before the Lord God and his glory. But learn we by the holy Scripture the order and cause of our salvation: first, how Paradise is open to them only, whom God hath called, chosen and predestinated to salvation: that salvation is freely given to men; that jesus hath purchased it for the elect by his suffering and death: that the holy Ghost enableth the elect to receive the merit of our Saulours death and passion by faith. Finally, learn we to what end good works are commended and commanded to man.  
jesus Christ saith in S. john: all that the Father giveth me, 
Of Election and predestination. john 6.  shall come to me, and him that cometh to me, I cast not aways none can come to me, except my Father which hath sent ●e draweth him; none can come to me, except it be given unto him of my Father; 
john 1.  the faithful are not borne of blood nor of the will of the flesh, nor of the will of man; but are borns of God; again: glorify thy son, that he may give everlasting life to all them, whom thou hast given him: I have made thy name manifest to men, whom thou hast given me of the world; I pray not for the world, but for them whom thou hast given me: 
joh. 13.  ye are happy, saith he to his Apostles; I speak not of ye all, 
Math. 11. Mat. 20.22  I know whom I have chosen: and in Matthew: I give thee thanks, for that thou hast hidden these things from the wise, and hast revealed them to littleones: moreover, many are called, but few are chosen: when S. Peter confessed him to be the Christ the son of the living God, 
Math. 16.  he saith; blessed art thou Simon the son of jonas, for flesh and blood hath not revealed it to thee, but my Father which is in heaven. It is written by S. Paul; 
1. Cor. 1.2. Cor. 5. 2. Thess. 2. Rom. 8.  that we are in jesus Christ: that it is God which hath set us apart to salvation: that God hath chosen us from the beginning to salvation: that whom he knew afore, them hath he predestinated to be made like to th'image of his son: that God did choose the children before they were borne, 
Rom. 9  and having not as yet done good or evil; that the purpose of God might abide according to th'election, not by works, but by him that calleth; that there is a remnant (he meaneth of Israelites) through th'election of grace: 
Rom. 11.  that which Israel sought for he obtained not, but th'election obtained it. 
Isai. 43.  I, even I am the Lord, and beside me there is no Saviour; I have declared, and I have saved, and I have showed: I, even I am he that putteth away thine iniquities for mine own sake. It is God that worketh in us the will and the deed after his good pleasure. But (notwithstanding this truth so evident) the Papists say that there is no such election and predestination: for that it would follow, that God should be unjust in choosing some rather than others; and that he should lay the evil to their charge, whom he made to do it, and who neither could nor can withstand his will. I am amazed to behold among men any so arrogantly overseen as to plead and protest in this sort against God, to make him just after their manner, and to imagine that his word is contrary to his justice. How dare we suppose and propose these doubts, seeing the Lord, the Apostles and Prophets did specially foresee and condemn them by name together with the very same inconveniences and reasons which the Popish Doctors allege. 
Mat. 20.  The parable of the day-labourers was propounded by our Saviour to this end: your complaint is less to be admitted then that of the day-labourers. They complained to their master that those which came not till the evening carried away as great reward as they who had borne the burden of the day, the heat of the Sun: the master answered to one of them; my friend, I do thee no wrong; didst thou not covenant with me for a penny? take that which thine is, and go thy way: I will give as much to this last as to thee; is it not lawful for me to do what I will with mine own goods? is thine eye evil because I am good? the last shall be first, and the first shallbe last: for many are called, but few are chosen. Thus, since we all deserve eternal death, what wrong doth the Lord to them whom he leaveth therein? if men had any right to Paradise, there should be some show of reason for that which ye say: but sith they have no right thereto, & that the whole right belongeth to God; wherefore will ye pry into his liberality, and control him in the bestowing of his own, him that is all-good, all-iust, and almighty? 
Rom. 9  After that S. Paul had been very long in declaring and proving election & predestination; how God had-chosen men ere they were borne, and when they had done neither good nor evil, that the purpose of God might remain according to election, he addeth: what shall we say then? is there unrighteousness with God? God forbidden: for he saith to Moses, I will have mercy on him to whom I will show mercy; and I will have compassion on him on whom I will have compassion: so than it is not in him that willeth, nor in him that runneth, but in God that showeth mercy: for the Scripture saith to Pharaoh, I have raised thee up to this only end, that I might show my power in thee, and that my name might be declared throughout all the earth: he therefore hath mercy on whom he will, and whom he will he hardeneth: thou wilt say then to me: why doth he yet complain? for who is he that can resist his will? (behold the very same inconuemences which ye allege) he answereth: but o man who art thou which pleadest against God? shall the thing formed say to him that formed it, why hast thou made me thus? hath not the potter power of the clay to make of the same lump one vessel to honour and another to dishonour? what and if God would to show his wrath and to make his power known suffer with long patience the vessels of wrath prepared to destruction, and that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared to glory? isaiah alleging most of these reasons to prove this doctrine, stoppeth your mouth much more roughly with words that might make them tremble and sink with ghastly fear and terror, who stand on such nice points and quiddities. 
isaiah. 45.  Woe be unto him, saith he, that striveth with his maker, the pot shared with the potshards of the earth; shall the clay say to him that fashioneth it, what makest thou? Let us therefore hold for certain, that the faithful are elect and predestinate of God to salvation; that salvation is by election and not by works: and let us consider that this doctrine bringeth most steadfast assurance and comfort to the faithful against the storms and perils of this world, knowing that their salvation is fastened and grounded on so sure a rock as is the election of God, and not on the sliding sand of good works.  
jesus Christ saith: 
There is no salvation, but by jesus Christ. john. 14.10.1. 1. Ioh 2. 1. joh. 1. Tit. 3.  I am the way, the truth and the life; none can come to my Father, but by me: I am the door; if any entereth by me, he shallbe saved: our Lord jesus is the lamb of God, that taketh away the sins of the world: that is the atonement for our sins: his blood cleanseth us from all sins: he that hath the son of God, hath life; he that hath not the son of God, hath not life. Also in other places it is written, that God saved us not by the works of righteousness which we had done, but according to his mercy, by the washing of the newbirth, and the renewing of the holy Ghost, which he shed on us abundantly through jesus Christ our Saviour; that we being justified by his grace should be made heirs according to the hope of eternal life: 
2. Tim. 1.  that the grace of salvation was given us through jesus Christ before all times: 
Rom. 3.  that God hath justified us freely by his grace, by the redemption which is in jesus Christ: that he died for our sins, and arose again for our justification. This is a true saying, 
1. Tim. 1.  saith S. Paul, and by all means worthy to be received, that jesus Christ came into the world to save sinners, of whom I am chief. Finally, to deny that our salvation is not freely and wholly purchased for us by the death and passion of our Lord jesus to deny the law, prophets and evangelists, the old and new testament, th'infallible truth of God; yea, it is so much as in us lieth to tread under foot the son of God, 
Heb. 10.  and count the blood of the now Testament wherewith we are sanctified, an unholy thing.  
It is written that jesus Christ is th'end of the law in righteousness to all believers: that Meses said; 
We receive salvation by faith.  he that shall do these things, shall live by the same: but at this day the word of faith is; if thou shalt confess with thy mouth the Lord jesus, & shalt believe in thy heart, that God raised him up from the dead, thou shalt be saved; 
Gal. 5.  for with the heart man believeth to righteousness, and with the mouth man confesseth to salvation: again; there is no Circumcision nor incircumcision, but faith working by charity: also; 
Rom. 1.  the Gospel is the power of God unto salvation to every one that believeth: further; jesus Christ is our propitiatory sacrifice through faith: further more, 
Rom. 4.  God justifieth only them, that are of the faith of jesus. Moreover, to him that worketh not but believeth in him that justifieth the ungodly, his faith is counted for righteousness: also, the promise was made to faith: again it is written; 
joh. 3.  that he which believeth in the son shall see eternal life; he that believeth not in the son of God, shall not see eternal life, but the wrath of God abideth on him: that the iust shall live by faith; 
Heb. 10. Heb. 11. 1. Pet. 1.  but if any with draw himself, my soul shall have no pleasure in him: that without faith it is impossible to please God: that we are kept by the power of God through faith unto salvation which is prepared to be showed in the last time: 
1. Pet. 2.  that jesus Christ is precious to them that believe; and a stone to stumble at and a rock of offence to them that stumble at the word. 
joh. 14.  In sum this is that which the Lord doth principally, yea singularly require at their hands, who ensue him, and sue for his grace and secure this is that which he said to his Apostles after his resurrection; 
Mar. 16.  go ye into all the world and preach the Gospel to every crenture, he that shall believe and be baptised shall be saved; but he that will not believe, shallbe damued: 
Luc. 23.  th'one thief which belecued at the point of death, he received into Paradise, th'other which believed not, he refused: this is the Gospel, to believe in God & in him, 
joh. 20.  whom he hath sent for our salvation. The Gospel is written, that we might believe, that jesus is the Christ the son of God, and that in belecuing we might have life through his name. Before S. Philip baptized th'Eunuch of Queen Candace he said, it is lawful to baptise thee, if thou believest with all thy heart.  
It is written else where, 
That faith cometh of God.  that none can say jesus Christ is the Lord, but by the holy Ghost: that God hath give us understanding that we might know him which is true: that faith is not of ourselves, 
1. Cor. 2. 1. john. 5. Mat. 16. john. 3. Tit. 3. Act. 16.  but is the gift of God: that the faithful are borne of God: that S. Peter received his faith of God, and not of flesh & blood: that men must be regenerate of the holy Ghost, to become faithful. So it is writ, that the Lord opened the heart of Lydia the seller of purple to attend to the things which S. Paul spoke. They then that have ears to hear & understand, can not but acknowledge without doubting, that faith is the mouth of the soul, by which we receive salvation, & the merit of the Lords death and passion, that faith is the only gift of God: and therefore whofocuer glorifieth himself, 
Psal. 27.  let him glorify in the Lord, and say with David; the Lord is my light and my salvation.  
But some do argue against the word of God in these terms: 
Faith doth not abolish works.   that grace abolisheth merit, works are abolished likewise: and so the Gospel abolisheth works and the law by faith. S. Paul did foresee this objection, and answered thereto so carefully, that none except the ignorant or enemies of the Gospel, can make account thereof. Nevertheless the Pope stands on it so stiffly, and esteems it so highly, that in consideration and under colour of it and his avarice together he hath brought in this goodly doctrine of the merit of works contrary to the Gospel, as by the premises here-above appeareth. 
Rom. 3.4.  After Saint Paul had set down this objection, he proveth more manifestly than afore, that by faith we are saveck and stayeth firmly on this argument; that Abraham received the promise of salvation by faith, before the circumcision, and long time yer the law was given, so that the promise (saith he) belongeth to the faithful and not to the workers of the law: which law was given only to the successors of Abraham, after faith and the promises: and so he leaveth us to conclude, that as the law was given to the successors of Abraham after the promises made to Abraham because of his faith: even so the faithful aught to receive the law, not making it the cause of the promises and handfast of their salvation; but showing by their obedience thereto that the promises belong to them as being successors of them to whom the promises were made, as being successors of Abraham, yea children of the heavenly father, whose voice they ought to know and understand, yielding themselves willingly to be guided and governed by his holy spirit, to the obedience of his commandments. The son is a son afore he obeyeth his father, but he showeth by his obedience, that he is the truesonne: so the faithful and elect, afore works, afore their obedience appeareth, be the children of God. Works cannot bring them this title or quality, it is the gift of God and cometh not of works, saith S. Paul: 
Ephesa.  but by works they show themselves to be faithful in deed; and by the obedience they yield to God when he hath certified them of his will, they show themselves to be the true and faithful children of God. S. 
Rom. 6.  Paul is not content herewith, but pursueth yet more evidently the overthrow of this objection. For having proved afore, that we are saved by grace and not by works, it followeth: what shall we say then? shall we continue still in sin, that grace may abound? God forbidden, how shall we, that are dead to sin, live yet therein? know ye not that all we which have been baptised into jesus Christ, have been baptised into his death? we are buried then with him by baptism into his death, that like as Christ was raised up from the dead by the glory of the father, so we also should walk in newness of life, and in the same Chapter: what then? shall we sin, because we are not under the law, but under grace? God forbidden: know ye not that to whomsother ye give yourselves as servants to obey, his servants ye are to whoth ye obey: and a little after; but now being freed from sinew, and made servants unto God ye have your fruit in holmes, and th'end everlasting life. Thus ye see that faith destroyeth not works. Contrariwise, the Scripture commandeth us that we oboy God to show forth the glory and holiness of his house, to show and confirm our own and our neighbours faith; to show that we fear, love and honour God; that we belong to him, are regenerated by him, are his children & servants: and this ought we to seek in works, and not our salvation. Works go not afore election; they follow it: they follow adoption, they follow faith, they follow the sure trust of salvation. The commandments of God are directed to them that are of his house & not to strangers: so that we must be of his house before we may understand or do them. The commandments are not they that make the children, but they are the children that do the commandments of their father. But now behold how we learn what is th'end of good works. 
1 Pes. 2.  It is written that it is the will of God, that by well doing we may put to silence the ignorance of foolish men, as free and not as having the liberty for a cloak of maliciousness but as the servants of God. 
2. Pet. 1.  Again, give even all diligence thereunto, join more over virtue with your faith, and with virtue, knowledge; and with knowledge temperance; and with temperance, patience, and with patience, godliness; & with godliness, brotherly kindness; and with brotherly kindness, charity. Saint john saith: hereby we are sure that we know him, if we keep his commandments; he that saith I know him and keepeth not his commandments, is a liar, and the truth is not in him: he that saith, he remaineth in him ought even so to walk, as he hath walked. 
1. joh. 4. 1. joh. 5.  If any man say, I love God, and hate his brother, he is a liar. We know that whosoever is borne of God, sinneth not; but he that is begotten of God, keepeth himself. the faithful should live no more after the concupiscences of men, 
1. Pet. 2.  but according to the will of God. They must have their conversation honest, that they which speak evil of them as of evil doers, may by their good works, which they shall see glorify God in the day of the visitation. True it is that the scripture seemeth in some places to ascribe salvation to works for the holy Ghost sometimes useth indifferently all these terms, election, grace, faith, works, and accepteth th'one for th'other, expressly to show us that th'election, grace, faith and works are inseparable: and as it is written that works done without faith avail nothing; so true works bring with them faith, consequently th'election and grace purchased by the passion of our Saviour. Sometimes also the holy Ghost speaketh in this manner to rebuke them that abuse faith, running after a bastard, vain and idle faith, leaving the lawful, true and working faith. At other times hespeaketh so, applying himself to novices and children in the faith. For so S. james highly extolled works; 
jac. 2.  but that was upon occasion, to confound them that abused faith, and thought they should continue unprofitable and idle in faith. As also S. Paul opposing himself against them, which said, they needed not keep themselves from sinning, 
Rom. 6.  since they were under grace, and not under the law, proceedeth thus far, that he saith: being made free from sin, ye are made servants to righteousness: now to avouch these words; that works justify us, is to make the spirit contrary to itself, the Gospel to the Gospel, S. Paul to S. Paul, S. james to S. james, which were no better than blasphemy against the spirit. For as often as the purpose is to lay the groundwork of the Gospel, than the spirit saith specially and namely that it is by grace, & not by merit at all: it is hard to reckon how oft this is affirmed in the gospel, & in S. Paul chief. There is no likelihood that two or three places forced & racked should balance or weigh down infinite others, specially considering the caveats above written, lest we mistake the meaning of those words and not forgetting that S. Paul having used those terms, saith, I speak after the manner of men for the infirmitle of your flesh: & S. james, who in th'end concludeth, that faith is perfected by works; & expressly teacheth us, that we can not be saved by works, saying in the same chapter that whosoever shall keep all the law, & shall fail in one point, he shallbe guilty of all Now there i● no man so holy, that faileth not in some point of the law, & which consequently is not guilty of all. And thus no hope of salvation may be built on works. Conclude we then, that works of themselves 〈◊〉 nothing to salvation, but do strengthen, accomplish & witness faith by which we receive salvation. 
Whether the body of jesus Christ be really in the bread of the holy supper.   
The Pope commandeth to believe, that the body & blood of jesus Christ are really and in deed, in the bread and wine of the supper. He commandeth that the bread of the supper be adored as God. I maruéile that he makes not the wine be likewise adored, for the reason of both is all one. He hath ordained a daily sacrifice of this body, & for to commend this sacrifice the more, he hath provided it a service of the church, altar, sacrificers, priests, and other officers, priestly omaments, ceremonies & superstitions in words & gestures, in water, fire & otherthings; being indeed a mingle mangle of all religions that ever were. He groundeth his opinion of the real & corporal presence of the body & blood, and of the substantial turning or change of the truth of the bread & wine into the substance & truth of the body & blood of the Lord, 
Math. 26.  upon these words of S. Matthew saying: jesus took bread, & after he had given thanks he broke it, & gave it to his disciples, and said: take, eat, this is my body: & having taken the cup, & given thanks, he gave it them, saying: drink ye all of it; for this is my blood of the new testament which is shed for many, for the remission of sins. Now they may easily judge, who peruse the holy scripture wholly with an open heart, the eyes of whose understanding are not dim, that this doctrine of the Pope took his beginning & being in the fantasy of man, rather than in the Scripture. For if we gather and compare together whatsoever the Scripture doth contain touching the lords supper, we shall find that the body is not in the bread, but is at the right hand of God; and yet the faithful do eat and drink spiritually and by faith the body and blood of our Saviour, receiving therewith the merit of his death and passion, and are nourished spiritually by his grace; and that the bread and wine are set forth for signs of the Sacrament, to signify to us that as bread and wine nourish us for our temporal life, so the body & blood of the Lord do nourish us for the life everlasting; and as there is an union & meeting together of many bodies in the bread & in the wine, even so should there be an union and agreement among the faithful in communicating of the body and blood of the Lord. When jesus christ had said, this is my body, 
Math. 16. Mar. 14.  this is my blood of the new testament, he addeth: I say unto you I will not drink henceforth of this fruit of the vine; [I will not drink more of the fruit of the vine] until that day, when I shall drink it new with you in my father's kingdom. These words taken either spiritually or after the letter do sufficiently declare that the wine is not turned into the blood of our Saviour for he calleth it still the fruit of the vine. And in Saint Luke to discover unto us more clearly that this, 
Luke. 22.  speech is figurative, he saith: this is my body; do this in remembrance of me: this cup is the new testament in my blood which is shed for you: he saith not the cup is my blood; but it is the new testament in my blood: that is to say, it is a representation, a sign of my blood, a testament, a title and contract of new alliance in my blood. This sense and understanding is not beside the purpose: for he celebrated that same day with his disciples th'ancient Sacrament of the Passover lamb, which represented the lamb of God, that should come to make us through his death & passion to pass out of this transitory world full of miseries & bondage into th'other would full of surpassing joy and liberty. And for that this ancient Sacrament of the Passover lamb was to take an end forthwith by his death, he instituted the new sacrament of the new testament, of the new league or alliance: be gave them bread and wine for signs of the spiritual nourishment which they were necessarily to receive in the body and blood of our Saviour. And as in the old alliance or testament the lamb was not Christ, but only represented the Christ: so the bread and wine of the new testament are not the body and blood, but signify and represent the body and blood of Christ. This interpretation is confirmed moreover by these words; do this in remembrance of me: it is ordinary to commend by signs and resemblances the memory of things absent, and not of things present on th'other side if we are to take the words in S. Luke literally without admitting any exposition beside the letter, the wine is no more the blood, it is now the cup, it must then be confessed that these words are figurative and subject to another interpretation than the natural signification of the letter will bearens there be any figure in S. Luke, there may be also the like in S. Matthew. It is written in S. Paul: the cup of blessing, which we bless, 
1. Cor. 10.  is it not the communion of the body of Christ▪ the bread which we breaked is it not the communion of the body of Christ & for we th●t are many are one bread and one body because we all are partakers of one bread. He saith not, that the bread and wine are the body and blood, but that they are the communion of the body and blood: these words can none otherwise be interpreted, but that the bread and wine signify the communion of the body and blood; seeing that the bread & wine can not be the communion; for the communion is a thing spiritual, & hath no being but in the spirit and consideration of man; which can not agree with the bread. Again, if we must ground this doctrine on the letter, the wine is not the communion of the blood, that which is the blood (as you say) is the chalice. The same Apostle saith in another place: I have received of the Lord that which I also have delivered to you; to wit: that the Lord jesus in the same night that he was betrayed took bread; & when he had given thanks, he broke it, & said: take, eat, this is my body, which is broken for you, this do ye in remembrance of me. After the same manner also he took the cup when he had supped, saying: this cup is the new Testament in my blood; this do, as oft as ye drink it, in remembrance of me; for as often as ye shall eat this bread and drink this cup, ye show the Lords death till he come. Wherefore, whosoever shall eat this bread, and drink the cup of the Lord unworthily, shallbe guilty of the body and blood of the Lord. Let a man therefore examine himself and so let him eat of this bread, and drink of this cup: for he that eateth and drinketh unworthily eateth and drinketh his own damnation, because he discerneth not the Lords body. See here again, how the Lord commandeth by th'Apostle, that the holy supper be made in remembrance of him; likewise he saith not, wine, he saith, the cup. See here also, how the cup or the wine is not the blood, but the new Testament in the blood of the Lord. Further, the bread and the cup are there named still the bread and the cup, before and after the blessing, distributing, eating and drinking: which showeth us, that albeit the bread and wine signify the body and blood of our Saviour, they remain notwithstanding in their true and natural substance, they remain bread and wine, hallowed nevertheless for the use sake, but no way varied & altered for the substance. Had they been transubstantiated into the body & blood, th'Apostle after the celebration, after the participating, had not said, as often as ye shall eat this bread & drink this cup; whosoever shall eat this bread & drink this cup: he would have said; as often as ye shall eat this body & drink this blood; whosoever shall eat this body and drink this blood. True it is that he saith; he that shall eat and drink unworthily, shallbe guilty of the body and blood of the Lord: but that is to show, how this eating and drinking is holy and sacred, representing to us the death and passion of the Lord, th'oblation and suffering of the body, the shedding of the blood of jesus Christ, the nourishment of the soul. This teacheth us our duty, to take this bread and this wine with an holy and religious reverence; for the question in this sacrament standeth upon the body and blood of our Saviour, and not so much on bread & wine, which are not but signs. And here behold why the holy Ghost saith freely, that bread and wine are the body and blood of the Lord. But now cometh a place very notable and unanswereable, a most express and pregnant place to them which are acquainted with the Lords voice. In S. john ye may read, 
john. 6.  how jesus Christ preaching in the synagogue at Capernaum, & having said, I am the living bread, & the bread that I will give, is my flesh; then the jews strove amongst themselves, saying: how can this man give us his flesh to eat? then jesus said unto them: except ye eat the flesh of the son of man, and drink his blood ye have no life in you: whosoever eateth my flesh & drinketh my blood, hath life everlasting, and I will raise him up at the last day: for my flesh is meat indeed, & my blood is drink indeed: many therefore of his disciples (when they heard this) said, this is an hard saying; who can hear it. But jesus knowing within himself that his disciples murmured at this, said unto them: doth this offend you? what if ye shall see the Son of man ascend where he was afore? it is the spirit that quickeneth, the flesh profiteth nothing: the words that I speak to you are spirit and life: but there are some among you, which believe not. Thus we can not doubt but that this manner of speaking, to eat and drink the body and blood of the Lord, is spiritual, seeing the Lord doth ascertain it by name. Ye are astonished, saith he, at this saying of mine, ye must eat and drink my body and my blood: ye will find these words much more strange, when I shall ascend into heaven with my body: for than will it seem to you a great deal harder to eat my body being so far distant from you. Ye must not conceive my words so: it is not my body that ye must eat, it is the merit of the death and passion of my body, it is my justifying grace that ye must eat and receive by faith and spiritually, 
john. 6.  wherewith ye must be quickened. My words are spirit and life; it is the spirit that quickeneth, the flesh profiteth nothing. We may moreover out of this place draw many other arguments to establish our belief, that the words of eating and drinking the body and blood of jesus Christ ought not to be taken but spiritually, were it needful to confirm that, which himself hath so clearly expounded. he saith, if ye eat not the flesh of the Son of man and drink his blood, ye shall have no life in you. now to stay on the letter of these terms & not take them spiritually, would cause a great blasphemy to ensue. for how many men are there in the world which never eat the body of jesus Christ, and yet have life in them? but our Saviour in plain terms saith they have no life: choose then, either to give him the lie which were blasphemous, or else confess that he speaketh spiritually, and that, by life, he meaneth spiritual life. Which being so, why do we not also acknowledge that these words of eating and drinking the body and blood of the Lord are spiritual, and aught to be understood of th'eating and drinking which the soul doth by faith: specially seeing he interpreteth himself both for th'one and th'other according to this sense. for after he had spoken simply of life, he addeth: he that eateth my flesh and drinketh my blood, hath life everlasting: likewise after he had said simply, that we must eat and drink his flesh and his blood, he addeth: ye shall not eat my body, being the bread descended from heaven, as your fathers did eat Manna: that is to say, ye shall not eat it with carnal teeth, as your fathers did eat Manna, for they did eat that carnally, but ye shall eat this spiritually. Moreover, to show that this speech is spiritual, and that his body and blood should be taken spiritually and by faith, he saith: I am the bread of life, he that cometh to me shall have no hunger, and he that believeth in me shall have no thirst: for there he speaketh of spiritual hunger and thirst, and referreth all to faith. On th'other side, if we take the body and blood of our Saviour carnally & with the mouth, it should follow, that S. Paul is contrary to Christ. For he saith, 
2. Cor. 7.  that by eating and drinking we profit nothing to Christ, that meat maketh us not acceptable to God; if we eat, saith he, it advantageth us not, and if we do not eat, we have never the less: and yet in S. john, Christ saith, 
john. 6.  that if we eat not his flesh, we shall not have life everlasting. In like sort S. Paul saith, 
1. Cor. 11.  that whosoever shall eat unworthily the bread of the supper, he shallbe guilty of the Lords body: and yet Christ teacheth us. that whatsoever entereth by the mouth, 
Math. 15.  defileth not the man. We cannot agree S. Paul with Christ, the holy Ghost with himself, if we affirm not that the Lord and S. Paul do speak in the one place, to wit, concerning the supper, of spiritual eating; and in the other, of corporal eating. In such wise, that S. Paul's doctrine remaineth true, where he saith, that by eating and drinking we profit nothing toward Christ, albeit that we must eat and drink the body and blood of our Saviour, as himself saith, for it is spiritually that we must eat and drink, of which manner of eating & drinking the Apostle purposed not to speak at all in this place: the doctrine of Christ also abideth sure, that whatsoever entereth by the mouth, defileth not the soul; albeit th'Apostle saith, that whosoever receiveth the bread of the supper unworthily, maketh himself guilty of the Lords body: for the abuse which is committed in receiving the bread of the supper, is principally considered in the soul, conscience and faith. Lo, this speech of the holy supper, is like to that of jesus to Nicodemus: 
john. 3.  truly I say to thee, that he which is not borne again cannot see the kingdom of God. How may a man, saith Nicodernus, be born when he is old? can he enter again into his mother's womb & be borne? jesus answereth, truly, truly I say unto thee, that whosoever is not borne of water and of the spirit, he cannot enter into the kingdom of God: that which is borne of flesh, is flesh, and that which is borne of the spirit, is spirit. Marvel not at that which I have told thee, we must be borne from above: the wind bloweth where it will, and thou hearest the voice, but knowest not from whence it cometh, nor whither it goeth: even so is every man that is borne of the spirit. We all agree, that this manner of being borne again is spiritual, for otherwise it should be against nature. Now, so it is, that we have many more reasons and considerations; which enforce us to believe, that this manner of eating and drinking the body and blood of jesus Christ, is spiritual. For besides that the holy Ghost hath declared the one and the other form of speech to be spiritual: it is altogether impossible in nature, that one body should be turned into another divers in kind, by words and in a moment. This cannot be in nature that a living body should become of the substance of any other body without death or corruption, it cannot have change from substance into substance without corruption, without being not that which it was afore; 
joh. 12.  the Lord himself saith, it is a thing impossible. The Pope saith not, that by this transubstantiation the body of Christ dieth and corrupteth; that were to heap up too many blasphemies and heresies one upon another; and were it so, Christ were to die and suffer infinite times, 
Heb. 9.10.  which is flat against the scripture. For it is written, that he died once for all; that he made one only oblation of his body; that there remaineth no more sacrifice for sin; that he liveth for ever at the right hand of God. His body is glorified, it is no more subject to suffering and corruption. Again, we see not the bread corrupt, it appeareth after the breaking and blessing, as fair and unaltred bread, as afore. On the other part, it is impossible in nature, that a body, such as we ought to believe that of jesus Christ hath been and is, to wit, a true body, can at the self same time be in divers places. If the body of Christ is in the bread of the supper, it is in places innumerable at the same time; it is in heaven, it is in earth in sundry & infinite parts thereof. This properly is to deny jesus Christ to become in the flesh, 
2. joh. 4.  which is a mark of Antichrist, as saith S. john. Is there any thing more contrary to sense, to reason, to charity, to godliness, to the fear, honour & love which we by duty must bear towards God? is there any thing more impossible, that to break, chew and swallow the body of our Lord, his glorified body, to break, tear & rend it in pieces, to make him die whom the Apostles assure us eternally doth live at the right hand of God? the curse of God hath been & yet is on them that did put him once to death; & think ye, 
joh. 19  that put him to death every day so much as in you lieth, to escape the curse of God? If Christ his body is in the bread the prophesy cited by S. john, ye shall not break a bone of him, is in great jeopardy: for the Priests undiscreetly break the bread, without looking where the bones be. It appeareth of old that in the law of Moses, 
Levis. 4.5.  they did not eat of the beast, which was sacrificed for sin; to foreshow, that the true sacrifice for sin should be made by jesus Christ, of whose body we should not eat: hereupon S. Paul, 
Heb. 13.  after the recital of this ancient sacrifice, saith; we have an altar, whereof they may not eat, which serve in the tabernacle. Let us consider withal, that the corporal presence of jesus Christ in the bread and wine of the holy supper here below, is contrary to th'articles of the faith, for we believe that jesus Christ is ascended into heaven; that he sitteth on the right hand of the father; 
Act. 3.  that he shall come to judge the quick and the dead. Let us consider how S. Peter saith, that the heaven must contain jesus Christ until the time that all things be restored. S. Paul saith: 
Col. 3.  seek the things that are on high where jesus Christ sitteth at the hand of God: for himself had said to his Apostles, 
john. 16.  I go to my father, and ye shall see me no more; yet a little while, and ye shall see me for I go to my father: and elsewhere; 
Math. 23.  I say unto you that from henceforth ye shall not see me, until ye say, blessed is he that cometh in the name of the Lord: 
Acts. 1.  and in another place; this jesus which is taken up from you into heaven shall so come, as ye have seen him go into heaven. if the Lord is corporally present in the bread and wine of the supper if he is here below within the Priest's pyx, or between their hands; why believe we that he is at the right hand of the father? why do we look for his coming from heaven to judge the quick and dead? why say th'Apostles, that heaven must contain jesus Christ until the time that all things be restored, why say they, that he is sitting at the right hand of God? if he appeareth continually, why should they affirm, that the second time of his appearing shallbe for judgement? why doth he say himself; yet a little while and you shall see me no more, for I go to the father? when is that time among the Papists, wherein they see him not? why do the Angels say; this jesus, which is taken up from you to heaven, shall come even so as ye have seen him go up to heaven? who hath seen him come down from heaven, to shut himself within the bread, as he was seen go up to heaven? The Pope putteth his only trust in this answer: the Lord (saith he) can make his body be in the bread, ergò he is there. Behold a very proper mean to prove readily all kinds of heresies, fantasies, and mockeries: and in deed, if we were sure that his will is to have his body here below in the bread in places innumerable, & above at his fathets right hand, and so to have his body to be spiritual; we would not doubt of his power to perform it: but we can find nowhere this will of his: contrariwise he teacheth us, that his body is in heaven, that in the supper we must lift up our souls on high to the right hand of God, there to eat spiritually and by faith, as hath benesaid: he teacheth us, that his body is a true body: 
2. john. 4.  every spirit (saith S. john) which confesseth not, that jesus Christ is come in the flesh, is not of God; such a spirit is the spirit of Antichrist: thus let us ensue his will without inquiring of his power. Furthermore if we might certainly see the body, or the'effects of the presence of the body and blood of our Lord in the holy supper, in the bread and wine thereof, we would not argue at all either of his power or of his will, but we see nothing save bread, like to bread both within and without, in and throughout every part, in colour & other qualities, of nature nourishable and corruptible: the host of the Mass nourisheth man, nourisheth worms, as bread doth; corrupteth and putrefieth, as bread; which we may not believe of our saviours glorified body. Withal, if the body of the Lord were in the bread, so many miracles should daily and hourly ensue, 
Luke. 8.  as would make it past doubt: they, that touched his garments only, felt his wonderful virtue: with far more likelihood should they, that touch his body, feel it: but we can see no such effects. the Popes, Bishops and Priests have assayed to derive from it oracles and miracles, but still they found it nothing else save bread, they have chafed thereat so farforth as to cast the host into the fire. Finally, I see no such necessity for the celebration of the supper, that the body should be here below really within the bread, no more then in old time Christ was in the labe, or at this day the blood of Christ is in the water of baptism. The faithful do effectually receive in baptism the washing of the blood of Christ by faith, although nothing but water be administered in the name of the father, of the son and of the holy Ghost: even so the faithful may partake in the grace, justification, death & passion, in the body & blood of the Lord by spiritual eating, through faith; as well, yea more commodiously then by the real eating of the body. For in this behalf it behoveth the Spirit by his miraculous operation, not only to transubstantiate the body, and make it present at the same time in places infinite, but also to turn this corporal food into spirit for the spiritual sustenance of the spirit of man; which is the principal end of the supper, of the death & passion of the Lord. It is more agreeable to the order established by God in the nature of all things and more consonant to his counsels revealed in his word to lift up our souls by faith, to nourish them with his body and blood, to fill them with his grace, and merit of his death and passion, & to notify such inward actions by the outward signs of bread and wine, then to confound the properties of both natures, to make him a body everywhere present, which to be only pertaineth to his divinity, to abase his glorious body, and subject it to a world of fantasies, profanations and injuries, to have it broken and torn, chewed and swallowed, and further to change that body into spirit for the nourishment of the spirit. Behold here how the Pope with too-much boldness, and no necessity adventureth to commit idolatry himself, and to make them gross idolaters which follow him in his doctrine, in that he adoreth the bread of the supper even as the body of jesus Christ. More safe it is to adore it at the right hand of God, seeing the Scripture assureth us most certainly that he is there. Idolatry is a sin too horrible, that any man should so freely give over himself to the same. In such venturous cases, when there is any suspicion of idolatry, fear to sin ought above all to overrule our worldly wisdom. Away then with this doctrine of the Pope so contrary to th'articles of the Christian belief and all the holy Scripture, away with this doctrine that destroyeth the verity of our Lord's body, and is suspected, ye convinced of Idolatry.  
The Pope willeth us to have images of Angels, 
Whether we ought to have images for devotion sake.  Saints, and of God himself within our Churches, upon our altars, within our chapels and private closerts for prayer. He willeth us to honour and serve these images with such devotion & ceremonies, as in effect differeth not from adoration or divine-honour. We find no jot in the Scripture conformable to this doctrine; but we find there commandments enough most flatly forbidding us to receive it. 
levit. 26.  It is written, ye shall make you no idols, nor graven image, neither rear you up any pillar, neither shall ye set any image of stone in your land to bow down to it: for I am the Lord your God: again, thou shalt not rear thee up an idol, for the Lord hateth it. In the table given to Moses it was written: thou shalt make thee no graven image, neither any likeness of things that are in heaven above, neither that are in the earth beneath, nor that are in the water under the earth; thou shalt not bow down to them, nor serve them. For I am the Lord thy God, a jealous God, visiting th'iniquity of the fathers upon the children. This commandment doth so sharply urge the authors and favourers of images, that they may in no wise excuse or colour their disobedience. the Lord saith in express terms, thou shalt not bow down to them nor serve them, to stop their mouths that bring in a distinction of adorations: it is a smaller matter to bow ourself before images and serve them, than it is to solemnize and sing masses in their honour, to salute them, kneel before them, offer them candles, make prayers, vows, pilgrimages and processions to them, with like, nay with more affection, humility, worship & hope then is done to God himself, they fast in their honour, they prepare themselves before they will touch them, with more devotion and care then when they go to receive the sacrament; they come not nigh them but barefoot, and in their shirt alone. The smallest lets and discommodities do turn you back from the house of God: but all the annoyances and injuries of th'air and of men; of cold, heat, wind, and rain; throng of people and blows can not stay you from crowding, creeping, and approaching to them, for to enjoy this bliss, this contentment in your soul, in your devotions only to touch or cause them to be touched with some thing ye have about you; and thenceforth vee think your devotions more perfect and accomplished, then if an Angel of heaven were come to witness it to you, as was to Toby. Ye offer to them that which they see not; ye ask them that which they understand not: ye look at their hands for that, which God alone can do and give. if all these humilities, devout and religious affections deserve not the name of adoration, I wots not what we may call adoration. When the Israelites went up into the temple to adore the Lord, they did not somuch as ye do before your images. It appeareth in the Acts & Revelation, 
Act. 10. Apoc. 19.22.  that to adore is to kneel before any thing with religious devotion. Now at least if in your deed be no adoration, yet is there bowing and service which are th'express terms of God's commandment. There is another word in this commandment thoroughly to be considered of us, he forbids images with bowing and serving of them; for (saith he) I am thy jealous God. It is not for nought that he useth this term jealous; jealousy admitteth no excuse; jealousy is strong as the grave; where jealousy is, ye can not show so few courtesies to others, but ye shall show too many. Your fathers, masters and doctors tell you that images are permitted in your Church only for remembrance sake, that none but the simpler sort do give their minds to reverence them, bow before them, & serve them, thus they condemn your actions, your devotions & their own, they deem you and themselves also idolaters: for they make the greater press, they go before, they gather up the profits of the offerings they lay the other offerings to pledge as the dolphin layeth other fishes to pledge in the whales belly, they take up the rest of the candles. But were it, that they withheld themselves, yet cease they not to be guilty of th'offence committed about these images, 
Math. 18. Luc. 17.  for in the Gospel a curse and woe is pronounced against him by whom offence cometh to the Church, and which maketh the least of the Church to take offence; that better it were for him to have a millstone hanging at his neck and to be cast into the sea. Now so it is, that images bring a mighty offence to the Church, causing the poor people to sin a sin beyond all measure sinful: and they which have brought them in, and do maintain them still in the Church; with them that set in the people's way this stumbling stone are most wretched and guilty before God. But how will your Doctors answer wise Solomon, 
Sap. 14.  who foreseeing their cloak and excuse of remembrance, most largely declareth, how this remembrance only hath brought in idolatry among men? 
4 Reg. 18.  what will they say to the fact of Ezechias, so greatly praised, who caused the brazen serpent to be destroyed, having been set up by the commandment of God, & retained so long in the Church, because the people fell to idolatry by occasion of this serpent, which is a story for this purpose very notable. Th'Apostles carried no images, crucifixes, crosses or relics in their sleeves, as your preachers are wont, the rather to persuade the people: they carried not Christ but in memory, mouth, and example of life. 
Rom. 10.  S. Paul speaking of faith saith; ring, & hearing by the word of God: he saith not by sight, nor by service of images. 
Deut. 17.4.  Moreover, it is written, cursed be the man that shall make a graven or molten image. And Moses repeating the commandments of God to the children of Israel telleth them: ye have heard the voice of his words, & have not seen any image saving the voice (which is a thing that cannot be painted saith Esdras) take good heed to your souls therefore, for ye saw no image in the day that the Lord spoke to you out of the mids of the fire in Horeb, that ye corrupt not yourselves and make you a graven image or representation of any figure: whether it be like any male or female, etc. Thus the Scripture teacheth us that it is sin to make images only for Religion sake, without mentioning any bowing of the body or service; but principally to grave, carve or peinct th'image of God. And yet are ye so rash, as that ye durst peinct and make a graven image of God, who is an essence invisible, infinite, incomprehensible. if the word of God had borne any sway or credit with you, if ye had but known it, the chesil and pencil had fallen out of your fingers so often as ye went about to resemble him. Is it possible that the words of isaiah and S. Paul were not powerful enough to bring you to some sense of your sin? when isaiah had discoursed to th'uttermost extent of understanding whatsoever he could of the most glorious and incomprehensible Majesty of God, 
isaiah. 40.  he crieth out; to whom will ye liken God? or what similitude will ye set up unto him, again; to whom now will ye liken me, that I I should be like him, saith the holy one? we ought not to think, saith S. Paul, that the Godhead is like unto gold, 
Act. 17.  or silver or stone graven by art and the invention of man. It is high time than for us to give over all these images, and content ourselves with the Word which is the true image of God: it is in vain to look for any lively show or feeling at the dead works of men's hands: it is the holy Ghost that imprinteth in our minds all right knowledge, and from whom we feel all true comfort: let us crave it of him and leave crouching to images. Let us not make ourselves more wise than th'Apostles to seek for means to persuade, which they have neither sought nor commanded: there is yet among us great likelihood of idolatry, the fear of sin therefore aught to overrule our wisdom. Let that suffice us, which the word doth teach. 
Col. 3.  Let our conversation be in heaven, saith Saint Paul: let not our souls lie groveling on earthly things. The true knowledge and adoration of the the faithful is in spirit as David, and jesus Christ say: 
Psal. 51. john. 4.  and take we heed of provoking the jealousy of God, lest we feel th'effect of his threatenings: let us condemn images, which offend God, and make the silly people heinously to sin: let us take this slander and offence quite out of the Church, and say with isaiah; images shallbe broken all to pieces.  
The Pope willeth us to call upon Angels and Saints as mediators and intercessors; 
Whether we ought to pray to, or call upon Angels and Saints.  and for that end to direct to them our prayers with hymns, praises and all other kinds of devotion. We find no such matter in the holy Scripture; but do find the scripture against it both in substance of sense and form of words. The Israelites under the law were not yet so assured of the bounty, grace and familiarity of God towards men, as we are at this day since the coming of our Saviour. They durst not come nigh the mountain, they durst not touch the Ark of the covenant, they durst not enter into the Oratory, into the sanctum sanctorum the most holy place, fearing to be swallowed up of death, according to the threatenings made, and experiences seen of them: they had heard no speech in a manner but of the severity and justice of God; all that they had seen and heard of the Lord was but terror, astonishment and trembling, as saith S. Paul. 
Heb. 12.  They had most worthy and famous persons, by whom many miracles were done in their sight, of whom it seemed they held their religion, the knowledge of God, the law, honour, life, rest, & goods; as, Moses, josua, Gedeon, David, Solomon, Elias, Eliseus, & many others. But above all they had Moses, who had by the power of God miraculously brought them out of the bondage of Egypt, that made them on dry foot pass wonderfully through the red sea, that provided them bread, flesh and drink in the wilderness, delivered them the law of the Lord, with whom they saw him familiarly talk, that brought them to the land of promise: and many times, while he lived, called on God for them and appeased him, what great power, virtue, and high degree of knowledge the Israelites attributed to Moses above all others, except the Messiah, is known. Howbeit we find not that after his death they directed any prayers to him, they made neither to him nor to others any bowing or service, that I speak not of divine worships which ye show every day to an infinite multitude of Saints. The Israelites sought him after his death neither in heaven or earth, they called not on him as their Mediator or intercessor; they made no images of him to whom they might bring candles, make prayers and sing hymnés with crouching and devotion, but here-against, the holy Ghost advertiseth us that he was buried in the valley of Nebo in the land of Moab, 
Deut. 34.  and that none knew his Sepulchre to this day, lest the people should fall into idolatry towards him, because of the miracles which the Lord did by him. Th'israelites called not on Abraham, Isaac and jacob, for whose sake the Lord chose them for his people. And we that are Christians by the grace of God, that are come to the hill of Zion, 
Heb. 12.  as saith S. Paul, and to the heavenly jerusalem the City of the living God to the company of many millions of Angels, to the congregation of the first borne which are written in heaven, and to God who is judge of all, and to the spirits of the just sanctified, and to jesus Christ the Mediator of the new Testament, that cannot doubt of the goodness, gentleness and familiarity of our God, of our Mediator; that know his office and his will, as having lived and conversed with him in this world, as having heard and touched him: yet notwithstanding do call upon Saints and Angels, we leave the Lord, to run after them; we adore the sepulchres, bones and garments of Saints; we shrine them in silver and gold; we every them with precious stones; we preach and commend them more than Christ; we run after stocks, stones and metal; we carry them more solemnly than that which we think to be the Lords body; we salute them; & we kneel on the ground before all these things. Thus we beseech the Angels and Saints to make request for us; and honour them in spirit and in flesh, in dust and rottennesr there above in heaven, & here beneath on earth, in their bones, sepulchres & garments, in as devout manner as we are able. We receive nor hold it of the Israelites, nor of th'old Testament, neither hold we it of the new, nor yet of the Apostles or Primitive Church, whereunto we should have chief regard to rule our devotions by. It is written, 
Act. 3.  that after S. Peter and S. john had healed him that was a cripple from his birth, the people amazed thereat did run to them, and that S. Peter beholding the same said to the people: ye men of Israel why marvel ye at this, or why look ye so steadfastly on us, as though by our own power or holiness we had made this man to walk: the God of Abraham, Isaac and jacob, the God of our fathers hath glorified his son jesus; and a little after: his name hath made this man sound whom ye see and know, through faith in his name, and the faith which is by him hath given to this man perfect health: it is written, 
Act. 10.  that Saint Peter being entered into the house of Cornelius the Centurion, Gornelius cast himself down at his feet to adore or worship him, but Saint Peter took him up, saying; arise, I also myself am a man. 
Act. 17.  Saint Paul and Barnabas having healed a cripple in Listra being a City of the country of Lycaonia; the people ran to them to have sacrificed to them: th'Apostles rend their garments and leapt into the mids of the people crying and saying; o men, why do ye these things? we are even men subject to the like passions that ye be. 
Apoc. 19.22.  It is written, that th'angel said twice to S. john as he was kneeling twice before him to have worshipped him; see thou do it not; I am thy fellow servant and one of thy brethren, which have the testimony of jesus: worship God. Now, if th'Apostles have reproved such as looked on them with admiration, meaning to give them ever so little honour for that which they did; as of S. Peter and S. john is noted: how should they allow them that kneel before their images, bones, sepulchres and garments, before their souls that be in heaven, not only to look on them with wonder, but to do them the same worships and services, prayers and praises which belong to none but the God of glory. If they have groaned, wept, cried, and rend their garments, because some would have sacrificed to them; if Angels and Apostles have stayed and let them that would have kneeled before them: how may it be concluded that the honour done at this day in the popish Church to Saints and Angels is holy and agreeable to God? if they have condemned and refused such worshippings while they were in this world; at this day being in heaven they will condemn it more earnestly: for now they are more jealous of the honour of their Master, than they could be during their abode in this life. How may they be pleased then with so many worshippings not devout alone, but superstitious with all, as are made to them, their bones, ashes and garments? They are so far from favouring us because of these honours, that contrariwise they disallow them, and have cause as in S. john is written to blame us in God's presence for all these abuses, 
john. 5.  in that we believed not their words, whereby they forbade us all these will-worships. 
1. Cor. 1.  S. Paul rebuketh the Corinthians very sharply for allotting themselves patrons after their own fancies: one said I am of Paul; & I of Apollo, said another, 
1. Cor. 3.  the third of Cephas, the fourth of Christ. Are ye not carnal, saith he? what is Paul then, & what is Apollo but servants by whom ye believed? 
1. Cor. 1.  is Christ divided? was Paul crucified for you? it is of God that ye are in jesus Christ, and not of men. He showeth them further, that it is not man whom they must regard but Christ, that they must not boast themselves in men; that they must ascribe nothing to men; that God doth all, and in the end concludeth: whether it be Paul, or Apollo, or Cephas, or the world, or life, or death, whether they be things present, or things to come, even all are yours, and ye Christ's, and Christ Gods. Is not that which ye do now adays in your Church the self same sin of the Corinthians? There is no realm, no country, no town, no parish, no mystery, vocation, fraternity, society, no family, no man, that hath not chosen some particular Saint for his Patron, whom he most mindeth. And by such patronages ye make more strict divisions among you, than did the Corinthians; ye go on even to arms, even to murders and seditions, for each of you to maintain the honour and greater might (as ye suppose) of your Saint and patron; striving who may feign most fables and follies of their miracles: I am of S. Denis, saith one, and I of S. Peter saith another; another is of S. Martin; another of S. Mark; another of S. Austin; another of S. Bernard; another of S. Francis; another of S. james; another of S. Antony; another of jesus. In sum, each order of religion hath his patron: it is ordinary to hear every order vaunt that there is no holiness and might but in their saint, there is no salvation but in him; all th'others be deceivers; all men are deceived, save they: if these Patrons have the same zeal which th'Apostles had, they will be so far from succouring you, that they will accuse you before God of all these follies and superstitions; they will utterly disavow all these impieties, which you intrude upon them without their will or warrant. But yet, why call we on Saints & Angels as mediators & intercessors? who taught us it? The Lord forgot not to teach, how we should pray; he never did put us in remembrance to call on Angels & Saints: he bade us direct our prayers to God, and call him our father; he assured us to obtain whatsoever we should ask in his own name; he made no mention of the name of Angels and Saints. the Prophets and Apostles treated in like sort of prayer in many places; yet they never remembered this calling on Saints. shall we think then, that the holy Ghost did forget or envy us a thing (as ye say) so necessary to our salvation? we were better to believe that this calling on Saints is not necessary. It standeth not so with God's commandments, as with the commandments of men, men know one another; men oftentimes in their commandments do serve from reason, and from that which may and should be; and therefore their commandments may be altered, amended, or enlarged: but we may not presume so much on the commandments of God: the justice and holiness of them is above us all: and therefore hath he told us, that he will be served according to his word, & not after our traditions. why seek we then Angels and Saints to bring us to God, seeing he hath not commanded it? why should we use these ceremonies of the Courts of this world; as though we might not have access to the King of kings without the mediation of some, whom we suppose to be highly in his favour? why should the Pope drive us into the danger of idolatry and disobedience to God's word, upon a wrong supposal, that our petitions to God are to be followed like our suits to earthly Princes? But it sufficeth us, say ye, to find in the Scripture that saints and Angels pray for us; and seeing they pray for us, it is to be presumed, that it is not evil done to solicit them, to continue in this good office, and to that end to show our thankfulness towards them so far as we are able. Thus being emboldened upon this presumption alone, ye will do & know more than is appointed you; ye venture beyond and against the commandments of God; ye add by your worldly wisdom and fleshly reasons to the wisdom of God; hazarding rather to be idolaters then be content therewith: this would require a longer discourse; notwithstanding it shall suffice me at this time to tell you that your words would carry some show of reason, if we found not in the Scripture any charge given us, not to call on, reverence, and pray to Saints and Angels: but we read, how th'Apostles and Angels forbade men to direct their prayers to them, to fall on their knees before them. Furthermore, the Scripture in express terms enjoineth us not to call on any other name than that of the Lord, nor to seek any mediator, but Christ. Fear not, 
isaiah. 43.  saith the Lord in isaiah to his people, for I have redeemed thee, I have called thee by my name, thou art mine: and in the same chapter; I, even I am the Lord, and beside me there is no Saviour: I have declared, and I have saved, and I have showed: and a little after; I am, and there is none that can deliver out of my hands; I will do it, and who shall let it? Mark here how the Lord rebuketh their fond fear that durst not call on him, but went to others, how he cheereth them to come boldly to him, and seek none others. And S. Peter saith, 
Acts. 4.  there is no salvation in any other: for among men there is give none other name under heaven, whereby we must be saved, but that of jesus Christ. S. Paul saith: 
Col. 3.  whatsoever ye shall do in word or deed, do all in the name of the Lord jesus, giving thanks to God even the father by him. again: I will that ye know, 
1. Cor. 11.  that Christ is the head of every man. 
Ephes. 2. Col. 1.  again through him we both have an entrace unto the father by one Spirit. & elsewhere: it pleased the Father, that in him should all fullness dwell, and through peace by that blood of that his Cross, to reconcile to himself through him, through him (I say) all things, both which are in earth and which are in heaven. and in another place: for there is one God, and one Mediator between God and man, which is the man Christ jesus. Finally S. john saith: 
1. joh. 2.  if any man sin, we have an Advocate to the father, Christ jesus the just; & he is the reconciliation for our sins, & not for our sins only, but also for the sins of the whole world. Why should we linger or be loath to repair to jesus Christ at our first entrance to prayer, seeing th'Apostles teach us, that we must call on none other name but his; that he is our true mediator; that besides him there is none other? 
Mat. 11. john. 14.10.  Moreover jesus Christ himself calleth us, and saith, that none other saving himself can make intercession for us to God his father. No man (saith he) knoweth the father, but the son, and he to whom the son will reveal him: Come unto me all ye, that are weary and laden, and I will ease you: also, I am that way, that truth, and that life; no man cometh unto the Father but by me: again, I am that door, by me if any man enter in, he shallbe saved. seeing he is the door, seeing he calleth us, we ought to seek none other, that might bring us into his presence to speak to him: he that findeth the master at the gate bidding him to declare his suit; & yet will look for a more commodious mean, might be deemed a very simple body. Let us take heed of despising him that looketh for us, 
Heb. 12.7.  that biddeth us speak boldly: let us not despise the mediator of the new Testament, that speaketh for us, saith S. Paul. it is written, 
1. john. ●.  that he liveth ever, making intercession for us; that he is our Advocate: so that, the difference between mediator and intercessor imagined by your Masters and Doctors is vain. There is no colour of truth to make us believe, that he who came down from heaven for our sakes, took upon him our flesh yielding to the miseries thereof, sin except; who honoured us with his familiar conversation, and suffered death and the curse of God his father for the love of us; who undertook the office of Mediator and intercessor according to his kindness to us ward; we can not believe, I say, that now he should disdain to hear us, to receive our prayers and supplications, and to offer them up to God his father; sith himself saith that it is his office; sith himself biddeth us come; sith himself abideth for us in the gate: thus to resort to any other, is to do injury to him, to suppose th'exercise of his estate needless, to have him in contempt, to assign others part of the honour due to him alone: no, no; he is jealous of his honour; he will have all or none; he cad abide no partner. Let us know with S. Paul that none but the Lord jesus can execute this charge of mediatorship between God and men, 
1. Tim. 2.  for there is one God one mediator between God and man, which is the man Christ jesus. again: he is able perfectly to save them that come unto God by him, 
Heb. 7.  seeing he ever liveth to make intercession for them: and in Esdras: 
4. Esd. 13.  he by himself will deliver his creature. Behold here, one mediator; and no more: who ever maketh intercession; and never needeth a solicitor; who also perfectly saveth and by himself delivereth his creature. Let us therefore be assured on the word of the Prophets, Apostles, and of jesus Christ, and go boldly to him, and say, our father; let us not lose this familiarity and liberty which he hath given us by his grace; let us pray in the name of jesus Christ, seeing there is none other name given to men: let us practise towards the world the manners, civilities and courtesies of the world; but let us do to God his services, according to his commandments. it is not against manners to be an importunate suitor to God, as appeareth by the parable of the unjust judge: nor against manners to press unto him at all times, and in all places without the mediation of any, except his son. we have no cause to doubt, that such a mediator should forget our suits, as knoweth our thoughts. as for Angels and Saints let us esteem them most blessed by the grace of God; but yet let us beware, as themselves have warned, that we impart not to them of the honour that only belongeth to God.  
The Pope enjoineth us to believe that there is a Purgatory, 
Whether there is any Purgatory after or out of this life: and concerning the deceased.  a place full of fire, where the souls of the deceased are condemned to abide in great torment: some for so many ages, others for so many years, according to the number and quality of the sins they committed in this world: that prayers, alms, pilgrimages and other devotions that are made and given for those souls, doth greatly comfort and refresh them. Moreover, he challengeth to himself power to take souls out of Purgatory at his pleasure, the judgements & decrees of God notwithstanding: the mouth of his preachers, and their books are stuffed with fables feigned to prove this fiction. But these things are come to pass to fulfil the prophesy, that Antichrist should take heed to fables and vanities. If it be true that a fire is in Purgatory, and souls must pass through the same, tarrying therein a certain time to suffer the torments of spiritual frying for satisfaction of their sins: it should then follow that there is no Saviour; or else the satisfaction of our Saviour God & man is imperfect and of no power. Now so it is, that we learn in the Scripture, how jesus is the Saviour; that the father gave his son to be Saviour of the world: this is the subject, this is the mark whereat the Prophets aimed; this is the Gospel, this have the Apostles witnessed by words, writings, miracles and sufferings: how that we are ransomed by his death and passion; that the purging and remission of our sins is made by his blood, that the satisfaction he hath made for us is whole & perfect, 
Meb. 7.  yea over-abounding and exceeding the debt: he is able perfectly to save them, saith S. Paul, that come unto God by him, for it pleased the father that in him should all fullness dwell. 
Col. 1.  and he is the reconciliation for our sins, and not for ours only, but also for the sins of the whole world. If he be the reconciliation for the sins of all the world, with greater reason is he the reconciliation for the sins of his chosen; for many are called, but few are chosen. On the other side, seeing jesus Christ is God, we may not doubt of the perfection of his deeds: and thereupon we know the satisfaction he made for us is complete and performed. Furthermore, the holy Scripture to remove all imagination of the pains and torments of purgatory after this life, warranteth us that there is no accuser against the faithful, nor any accusation, judgement nor condemnation against the chosen. 
isaiah. 50.  He is near that justifieth me; who will contend with me? the Lord God will help me; who is he that can condemn me, 
Apoc. 12.  saith isaiah? Th'accuser of our brethren, which accused them before our God day and night, is cast down, saith S. john. And S. Paul asketh, 
Row. 8.  who shall bring any accusation against Gods chosen? it is God that justifieth, who shall condemn? it is Christ which is dead, yea, or rather, which is risen again, who is also at the right hand of God, and maketh request also for us: is it possible to hear or read a word more comfortable, and more express to deliver us from the fear of Purgatory? But mark yet further, how the Lord himself by oath assureth us, that after this life there is no pain of Purgatory: verily, verily I say unto you, he that heareth my word and believeth in him that hath sent me, 
john. 5.  hath life everlasting, and shall not come to condemnation, but hath passed from death unto life: and other where, he that believeth in me is not condemned, but he that believeth not, is condemned already. If there be no accuser, no accusation nor condemnation against them that are in Christ: and if we pass immediately from death to life, why do we imagine the pains and torments of Purgatory fire? David assuring himself that the Lord judgeth not his elect, prayeth ordinarily that he enter not into judgement with him: and so pray woe daily that he grant us his peace: and that he enter not into judgement with us: as it is written, 
Col. 1.  that the good pleasure of God was to reconcile all things to him by the blood of jesus Christ, pacifying by himself the things that are aswell in earth as in heaven: that being justified by faith, we have peace with God by our Lord jesus Christ: and in another place, 
Rom. 5.  God setteth out his love towards us, seeing that while we were yet sinners, Christ died for us; much more than being now justified by his blood, we shallbe saved from wrath through him, If God is reconciled and pacified, if we have peace with him, if he is not provoked against us; why fear we the condemnation of Purgatory? 
Rom. 10.  He that believeth in Christ shall not be confounded; the Lord redeemeth the souls of all his servants; & all such as hope in him, 
Psal. 32.  shall not be confounded. Sith there is no more confusion for them that believe in God; why will we believe & dread the condemnation of Purgatory? where no confusion is, no condemnation by justice can be, S. Paul assureth us, 
Rom. 5.  that by the justifying of one (he meaneth Christ) the benefit abounded toward all men to the justification of life: but after justification followeth no condemnation. Again he saith, that forgiveness of sins is purchased for us by the blood of jesus Christ; that where forgiveness is, there is no more oblation for sin, if there is no more oblation for sin, it followeth that sin is imputed no more: else we should be for ever in sin, & so for ever excluded out of our master's joy, out of his paradise, seeing no oblation for sin should remain, which utterly contrarieth the purpose of th'Apostle: but if sin is imputed no more, as the scripture in this text & many more teacheth most evidently; why should the Lord condenne us in any penalty & satisfaction. In the gospel is declared, that the souls of the damned incontinent after their departure from this world, do pass into hell; as the souls of the justified in Christ are incontinent borne into Paradise. Even so, 
Luke. 16.  the Evangelist rehearseth how the soul of the wicked Richman was cast headlong into hell by and by after his death, and that of poor Lazarus carried up to Paradise into Abraham's bosom. 
Luk. 23.  And so said our Lord to the thief that hung on the Cross by him: I tell thee verily, this day shalt thou be with me in Paradisetifthere be a Purgatory indeed out of this world, through which all souls must pass perferce for satisfaction of sins; the likelihood is great that this Thief of evil life condemned to die for his sins, who had not believed in the Lord but for a moment afore he gave up the ghost, aught to have passed and tarried there for a while, and yet the self same day was received into Paradise. It behoveth us heedfully to consider wherefore the Lord saith: 
Mar. 13. Luke. 12. Math. 24.  watch and pray while ye are in this world waiting for the masters coming, the coming of the Lord: he shall come as a thief in the night; the hour of his coming is uncertain; 
Math. 25.  ye know not when the Bridegroom should come; have always your lamps in a readiness: for when the Bridegroom is passed by and gone into his chamber, ye may enter in by no mean. All these words are spoken to instruct us not only touching the manner of the second coming of our Lord, but principally that repentance after departure out of this life is all too late; and because the hour is uncertain, we must always keep us in readiness: and verily this our calling out of the world, is like our Lords coming to us; 
isaiah. 8.55.  and as that which isaiah saith: should not a people inquire of their God from the living to the dead? and again: Seek ye the Lord while he may be found; call ye upon him, while he is near: 
Esd 9  and in Esdras it is plainly concluded that after this life it is too late to repent, and also we are forbidden to inquire how the ungodly shallbe punished. Forsomuch then as our souls are judged immediately after our death with judgement irrevocable and beyond appeal, and are at that very time where they must be and abide for evermore; then there is no fire of Purgatory: and so by the same reason we pray for the deceased in vain. Also, were those prayers so good, healthful, and for the Deceased needful, as ye say; jesus Christ and his Apostles had not forgotten to command and commend them to us. 
Luk. 11.  when jesus Christ was required by his Apostles to teach them how to pray, he gave them a prayer containing whatsoever man may and aught to crave of God; and yet we can not gather out of the same any meaning or mention of the Deceased. When S. Paul instructeth Timothy concerning the form of prayer which the Church ought to observe; 
1. Tine 2.  he biddeth him not to pray for the Deceased. 
jam. 5.  S. james most largely declaring those things, for which we are to pray to God: remembreth not the Deceased. 
3. Reg. 8.  Solomon having built the Temple of God maketh a general prayer to God, beseeching him to hear all the prayers which should be made to him in the same Temple; he rehearseth particularly the things for which they should pray to him; for the sin of the people, and of every-one, for the solemnity of oaths, for peace & other benefits; for war, famine, drought, barrenness, pestilence and other sicknesses; for captivity, inroad and invasion of strangers: he maketh no mention of prayer for the Deceased: it ought not to have been omitted, had it been of such importance, as the Pope saith. The Scripture forgetteth not to recite how Abraham mourned and wept for his Dead, how all Israel mourned for Aaron, Moses and many others: but it saith not, that Abraham and the people of Israel prayed for Sara, for Aaron, for Moses and the rest. David did bitterly & solemnly weep for Saul, jonathan, Abner and Absalon, the Scripture rehearseth the solemnities: nevertheless it appeareth not at all that he prayed for them, who seemed notwithstanding to have great need thereof. Conclude we therefore this matter and acknowledge we, that there is no purgatory but in the blood of jesus Christ; and that presently after our departure out of this world our souls are condemned, or justified in Christ for evermore; and therefore let us refuse all prayers for the Deceased as vain and unprofitable, issued from the shop of Satan, from traditions of men, & not from God, considering he maketh no mention of the same in the holy Scripture, Let us be charitable towards the living, towards the poor and other miserable persons, as God hath commanded; and not towards the Dead, that have no need thereof or good thereby, and towards whom God hath not commanded us to be charitable. And let us say, that seeing there is no Purgatory, we need not dispute, whether the Pope can take souls out of it, or no: so it is, that in the same he exalteth himself above God, promising to deliver souls out of the prisons, hands & power of God: promising to make void the judgements and condemnations, to avoid or diminish the pains ordained by God: such actions are th'actions of superiors towards their inferiors. We will not stay to confute many other blasphemies beside, which necessarily follow the doctrine of Purgatory; as, that there is a satisfaction for sins elsewhere then in jesus Christ; that there is salvation by another mean then by Christ; that man through sufferance of torments may content the justice of God and deserve salvation. For, since Purgatory is abolished, whatsoever dependeth thereon can not stand; and so are all these blasphemies sufficiently convinced by the arguments aforesaid, our sufferings (saith S. Paul) are not worthy of the glory to come. 
Rom. 8.   
The Pope will not have the Bible to be translated into French our vulgar and mother tongue, 
Whether we ought to have the Bible in the mother tóg.  for that (saith he) the Bible is too hard, it is of too high meditation to be made common to the common people: but this is rather to hide the truth, and publish and auctorise lies without any gainsaying. I well wots, that the holy Scripture in its force and signification reacheth beyond the power of man's understanding. But the Pope deceiveth himself greatly, if he supposeth men to be more or less capable to read, receive and understand, according as they are more or less acquainted, and have proceeded in human learnings, and worldly affairs. for experience teacheth us, that the more learned, the more fine-witted, the more cunning, and the greater ones after the world, are less worthy, less able to conceive, & less called to the knowledge of the secret of God's word. The history of the Church showeth, that these are the pharisees, the Doctors & Glossers of the law, the Philosophers & Magistrates, that could not conceive this easy difficulty, & this high humility & simplicity of the Gospel: but strove & banded themselves against it with force and exceeding fury. it is not the power and ability of man that obtaineth to man the knowledge and understanding of the word of God; it is the spirit of God working and dwelling in him that doth it, as it is written, 
1. Cor. 2.  no man knoweth the things of God, but the Spirit of God. Now this Spirit hath no respect nor maketh acceptance of persons; he dwelleth more ordinarily within the lowly, within litle-ones, within them that are not puffed up with their knowledge, wisdom, experience and dignity. so doth jesus Christ thank his Father, for that he had declared his Gospel to the little ones, and not to the great after the world: 
1. Cor. 2.  so say th'Apostles that the Gospel, word and wisdom of God, are foolishness and offence to the wise of the world: 
Act. 26.  and so was Paul reputed mad by Festus the governor. We note in all the New testament, that they who first heard, received & kept with more readiness & steadfastness the word of jesus Christ, were the meanest of the people, were women, poor folk, those whom ye call clowns, fishers, handicraftsmen, toll-takers, & others of like condition; the Apostles & all jesus Christ his Disciples well-nigh were of that degree: we note likewise that the simpler sort of the people were the readiest to receive and conceive the words of th'Apostles, the knowledge of the Gospel, the mystery, secret and simplicity of the faith. 
1. Cor. 1.  And so doth S. Paul advertise the Corinthians: brethren (saith he) ye see your calling, how that not many wise men after the flesh, not many mighty, not many noble are called: but God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the mighty things; and vile things of the world and things that are despised hath God chosen, and things which are not, to bring to nought things that are, that no flesh should rejoice in his presence. According hereunto, the ordinary reproach of the persecutors to Christians was, that they had none except the poor, except women, children, simple men without cunning & knowledge, which made profession of the Gospel. it is written, 
john. 7.  how the Pharisees said to the officers that durst not lay hold on jesus: doth any of the Rulers or of the Pharisees believe in him? but this people, which know not the law, are cursed. The profane histories of the Greeks and Romans are full of such reproaches and taunts against the Christians. Now on th'otherside, if we consider the word of God, the whole Bible in itself, setting apart the darken or enlightenings, which come from above and accompany Gods calling and election; it will appear that we may read nothing more plain, or easy to be conceived of the vulgar sort, than the Bible is. The holy history contained in most part of of the Old testament is set down in very popular & common terms, and so is the law: the Prophets are somewhat hard to understand, but they are difficult to none save those that think by their high wits to find out their difficulties: for the prophesy is like a garden that bringeth forth fruits for all manner of stomaches, the fruits thereof are easy enough to be digested of them that are content with the first and natural sense of the letter: grosser witted men, women and children can use it so far forth as to reap profit of it: but withal it hath meditations most deep, most high, excelling all other learning by degrees, for the sharper sort of wits, and such as feel themselves advanced to the like contemplations. As for the Gospel and Epistles of th'Apostles, nothing is more easy, nor more apt of itself to be conceived: if some things hard to be understood be in th'Epistles of S. Paul, it is hard to none but to them that wrist the same and all other Scriptures, 
2. Pet. 3.  as S. Peter affirmeth. It is certain that the holy Scripture, enlighteneth it, self & stoopeth low before the lowly soul; darkeneth itself and mounteth aloft out of sight before the lofty and presumptuous soul: it is certain that it frameth itself to our beginnings and proceed in knowledge, it soreth upward and waxeth subtle, in such measure as our wits are cleared: each one findeth there his repast, and the more he feedeth the greater is his appetite. Finally, having first of all called on the holy Ghost as our duty is, let us with patience and humility use ordinary reading of the Bible from the beginning to th'end, and not by gobbets, here a snatch and there a snatch with no good courage, and rather for pastime, or search of doubts and controversies therein, then to instruct & 'stablish our minds; and then every of us, great & small, learned & ignorant, rich & poor, men, women & children shall judge that no book is more easy to understand, than the Bible. And in deed, the history, the law, the Prophets, the Gospel & th'Epistles are no other than speeches, sermons, familiar letters and advertisements of jesus Christ, of the Prophets & Apostles to the people of their times, to persons of all sorts, & most commonly to the common sort only: thus did our Saviour preach in villages, and fields, in wildernesses, on the sea shore, and within the temple: thus did the Prophets proclaim their message on housetops, in streets, in the temple: thus did th'Apostles preach, from village to village, from up-landtowne to uplandtowne, from City to City, indifferently to all. The Gospel is nothing else but an history and report in writing of all these preachings; it is the speech of jesus Christ and his Apostles set down with the pen on parchmine or paper. Now, that which the holy Ghost hath judged easy enough for the people, to be pronounced to them by lively voice, we may not with reason judge it overhard for the people, to be published to them by writing, for further stay may be made on the words written, which abide and as it were tarry for the later thought of the reader, then on the words uttered with the lively voice, which slide away and tarry not, nor yet return. The jews have ever had (unless captivity letted them) the Bible in their most usual language and writing they never refused to make every one partakers of the Bible, even to children of five year old: at eightteen year old they had read the law throughout, and had perused leaf by leaf the Commentaries of their rabbins or Doctors: the Greeks have had the New Testament in their mother tongue, and the Latins in theirs, and likewise the Syrians: in sum, all Christian nations have had it each in their most common manner of speech & writing. So that they offer injury to the common-people of France to esteem them uncapable of reading those books, which th'Israelites imparted to their children of five years old: they offer injury to all Frenchmen unlatined, to esteem them more rude and blockish than Syrians, Greeks, Latins and other people's: nay, which is worse, they offer injury to God, to shut us his book, to hold his word (as it were) in ward, & keep his secret close; 
Tob. 12.  it is good (saith th'angel to Toby) to keep close the kings secret, but it is honourable to reveal the works of God. Again, if the Gospel or glad tidings ought not to have been given and declared to each people after their several manner of speech and understanding, if the Gospel should have been declared but in one tongue, to what and then were those manifold tongues given to th'Apostles? But mark how the Pope hath withholden the keys of knowledge and hidden them; mark how he hath hidden the way of truth; mark how the Pope hath drawn again the veil over the face of peoples to lead them blindfold as him lust; mark how he hath exalted the mountains of ignorance and superstition which jesus Christ had made low, 
isaiah. 40.  hath made the ways crooked which our Lord jesus had made straight, hath locked up the gate of salvation, which our Saviour had opened; mark how the Pope hath destroyed the hearing of the truth, following that which was foreshowed of Antichrist. 
2. Tim. 4.  This is that superstition of tongue which hath favoured and greatly furthered the Pope to conceive and bring forth his lies, to bring them up, & bring them in credit, & to father them on the authority, which belongeth only to the verity. We must believe, that if it had been in the Pope's power to cause all the books of God's word to be burned, he had done it without doubt, upon the self same reason that moved the Senate of Rome to burn certain Greek books found within the tomb of Numa Pompilius: for the Senate feared least these books treating of true wisdom, would have disclosed th'abuses of their Religion, and cracked the credit which the Roman people gave to it, and thereby shrewdly disjoint their state: even so it stood the Pope in hand to fear lest the making of the holy Scripture manifest and common, should pull down and bring to nought his doctrine, his authority and state: and and this is the true cause why he can abide in no wise, but strives with might and main against publishing of the holy Scripture. Then let the books be lest open & in our common language, let them be written that all persons without exception may see & search them, as the Prophets foretold should be in the time under Christ: let us utter and show the Lords secret abroad: let us further th'accomplishment of the prophesy of jeremy cited by S. Paul; 
jerem. 31. Heb. 8.  that in the time under Christ all shall know the Lord from the least to the greatest; 
isaiah.  and that of isaiah, saying all th'earth shallbe filled with the knowledge of the Lord.  
Now again, 
Whether we ought to pray, and praise God in a tongue which we understand not.  the Pope willeth that Priests, Canons, monks and other officers of the Church shall do their Church services in the Latin tongue, shall say and sing Mass, Laudes, and Prayers in the Latin tongue, even in a strange tongue which most Frenchmen understand not. But the Scripture willeth the contrary. 
1. Cor. 14.  The Apostle saith, that they which speak in the Church in a strange tongue and unknown, are barbarians to them whom they speak to; that they speak in the air; that they are unprofitable; that they ought to hold their peace: if the trumpet (saith he) give an uncertain sound, who shall prepare himself to battle? So likewise you, by the tongue, except ye utter words that have signification, how shall it be understood what is spoken? If I pray (saith th'Apostle) in a strange tongue, my spirit prayeth, but mine understanding is without fruit. What is it then? I will pray with the spirit, but I will pray with th'understanding also: else, when thou blessest with the spirit, how shall he that occupieth the room of th'unlearned, say Amen at thy giving of thanks, seeing he knoweth not what thou sayest: for thou verily givest thanks well, but the other is not edified. These words are so carefully spoken, that no doubt is left, but that we ought to pray, and praise God in the Church only in a tongue which all do understand. We find in Saint Mark and Saint james, 
Mar. 11.  that prayer without faith is unfruitful and sin before God: and elsewhere, 
jac. 1.  that there can be no faith without knowledge. they than that pray in Latin, not understanding what they pray, pray without faith, for they pray without knowledge: 
Rom. 10.  and thus their prayer is unfruitful, yea it is sinful. Let us not unadvisedly forego the fruit, which prayer affordeth them that use it as they ought: let us not mar this mean, nor misuse this duty so necessary to a Christian: and let us pray, and praise God in our known and common tongue, with spirit, understanding and faith.  
The Pope forbiddeth marriage to persons innumerable, 
Whether marriage ought to be forbidden to Priests, Clergymen and other religious persons.  men and women, and to them namely that serve at the altar, as also to them that enter into any religious order: there is no commandment of God so straightly kept as this countermand of the Pope is. The holy Scripture permitteth marriage to all men and women, and namely to Sacrificers & Levites, to priests and Bishops. We find it written, that to marry is no sin, that marriage is honourable among all. After S. 
1 Cor. 7.  Paul had commended virginity, to wit, chastity, which ye term Celibat, 
Heb. 13.  or single life; he presently addeth: 
1. Cor. 7.  and this I speak for your own commodity, not to tangle you in a snare; but that ye follow that which is honest. In the same Chapter he biddeth all persons to marry, that cannot abstain; for (saith he) it is better to marry than to burn. And again, to take away all scruple, he warranteth every man, that if he marry he sinneth not, and every virgin, that if she marry she sinneth not. 
1 Tim. 5.  And in another place he passeth further, not permitting, but bidding young widows to marry, that they give no occasion to the adversary to speak evil. It is known how great cleanness was required in Priests & Levites in the old Testament, and chief in the high Priest: God permitted them to marry nevertheless, and for their marriage ordained certain laws. 
Levit. 21.  The Levites (saith God) shall not take to wife an whore, or one polluted, neither shall they marry a woman divorced from her husband. and elsewhere, the high Priest shall take to wife a virgin, and shall not take a widow, neither one divorced, neither a whore, nor one polluted, but he shall take to wife a virgin of his people. In the new Testament is written, 
1. Tim. 3.  that a Bishop must be unreprovable, the husband of one wife, one that can rule his own house honestly, having children under obedience with all honesty: for if any cannot rule his own house, how shall he care for the Church of God? These later words do plainly confute them that durst wrest the former, to wit [the husband of one wife] as if the Apostle had meant [the Bishop must be Bishop of one Church] in which gloss is no colour, but evidently corrupteth the text, & is contrary to their own practice: for the place containeth a rehearsal of qualities, whereby a man meet to be a Bishop may be discerned from one unmeet: and among the rest, this is put as principal, namely, his care and discretion to govern well his wife, family and children; for (saith th'Apostle) if he cannot rule his own house well, how shall he care for the Church of God? It is also contrary to their own practice. For if it be true (as their gloss importeth) that a Bishop must be Bishop of one Church, then are they not Apostolic Bishops, that will be Bishops of many Churches; much less the Pope, that will be Bishop of all Churches, better it were then for them to cast away their gloze, then change their practice. Moreover, S. Paul admonisheth Titus his disciple, to ordain Priests or Elders in every City, as he appointed him, and then he addeth: if any be unreprovable, the husband of one wife, having faithful children, which are not slandered of riot, neither are disobedient: for a Bishop must be unreprovable. As for the Apostles, that they were married we may not doubt, unless we will doubt of the truth. Have we not power (saith S. Paul) to lead about a wife being a sister, as well as the rest of the Apostles, and as the brethren of the Lord and Cephas. I will not say that it is not good to counsel Priests and all other the faithful to absteme from marriage so long as they shall feel that they have this power over themselves to be able to abstain, 
1. Cor. 7.  so long as they find in themselves the gift of chastity: for (as S. Paul advertiseth) marriage chargeth man and wife greatly with the cares of this world. But than it were good to keep ourselves within terms of counseling, and not fall to flat forbidding to marry, and to fortify it with threatenings of pains corporal & spiritual, temporal and perpetual: it were good to keep within the bounds of th'Apostle, who speaking twice or thrice of chastity, showeth that he speaketh but by counsel, that to enjoin persons not to marry, were to tangle their consciences in a snare; that the gift of chastity is not in man's power, but cometh from God. Behold then how himself affirmeth, that forbidding of marriage is a mark of Antichrist, saying: now the spirit speaketh evidently, 
1. Tim. 4.  that in the later times some shall departed from the faith, forbidding to marry; as it followeth in the text. The boldness is strange, that the Pope durst attempt to take from men the remedy, which God had given them against whoredom, leaving them to burn in their lewd lusts, and in adultery and other filthiness, and endangering them to the judgement & wrath of God. 
Heb. 13.  Marriage (saith S. Paul) is honourable among all men, but whoremongers and adulterers God will judge. I permit (saith the Pope) keeping of Concubines, whoredoms, adulteries, that I speak not of incests and Sodomy; but them that will be married, I will judge and condemn. What can the devil speak more contrary to the doctrine of God, than this?  
The Pope maketh a difference of meat and days: it is written: 
Whether distinction of days and meats ought to be made through or for religions sake.  that which entereth into the mouth defileth not the man, but that which cometh forth. Meat (saith S. Paul) maketh us not acceptable to God, for, neither if we eat have we the more, neither if we eat not, have we the less. Whatsoever (saith he) is sold in the shambles, eat ye, and ask no question for conscience sake: for the earth is the Lords, and all that therein is. 
Math. 15. 1. Cor. 8. 1. Cor. 20. 1. Tim. 4. 1. Cor. 10.  again he saith; nothing ought to be refused, if it be received with thanksgeving. and again; whatsoever is set before you, eat, as king no question for conscience sake, so that no offence be given, as he warneth them afterward. Now by the same Apostle are we taught elsewhere, that true Christians well instructed in the faith, never take offence about meat: as also he calleth the commanding of abstinence from meats, 
1. Tim. 4.  a doctrine of devils. As for making difference of times, we find it written to the Galatians thus: 
Gal. 4.  ye observe days & months, & times & years: I am in fear of you, lest I have bestowed on you labour in vain.  
But concerning these matters, let us conclude with these words of S. 
Col. 2.  Paul to the Colossians: let no man therefore condemn you in meat and drink, or in respect of an holy day, or of the new moon, or of the Sabbath days; which are but a shadow of things to come: but the body is Christ: let no man at his pleasure bear rule over you by humbleness of mind, and worshipping of Angels, advancing himself in those things which he never saw, rashly puffed up with his fleshly mind, & holdeth not the head, whereof all the body, furnished and knit together by joints and bands, increaseth with the increasing of God: wherefore, if ye be dead with Christ from the ordinances of this world; why, as though ye hued in the world, are ye burdened with traditions? as, Touch not, Taste not, Handle not: which all perish with the using, and are after the commandments and doctrines of men. Which things have in deed a show of wisdom in voluntary Religion and humbleness of mind, and in not sparing the body; which are things of no value, sith they pertain to the filling of the flesh. 
Col. 3.  If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affections on things which are above, and not on things which are on the earth.   

CHAP. VI How we should be resolved to judge of the Schism in Christendom at this day; and namely whether the Reformed be schismatics.  
But he that would discourse on all differences, disagreements and contrarieties between the Pope with his favourers, and jesus Christ with his Apostles & followers professing his Gospel, aswell in life, proceed and actions, as in doctrine and belief, should never have done. Not that the matter were hard to prove: for among them that reverence & read the holy Scriptures, there is no man so meanly exercised in the same, and so slenderly acquainted with the state of your Church, but can easily justify every contrariety. Howbeit, their numbered is so great, that the memory, age, travail and instruments of one man can not serve to set down the full reckoning of all. But yet, me thinks I have spoken enough to make you know and acknowledge, that the Reformed do not without reason condemn the Pope and his doctrine: I have said enough to instruct and cause you to confess the Pope to be that great Antichrist, foretold by our Saviour, his Prophets and Apostles, and whom they threatened and assured us should come. Ye see all the Prophecies touching Antichrist brought to pass in the Pope & by the Pope: which can not be verified in any other persecutor of the Church whatsoever. The Arabians, Tartars, Scythians and Parthians; the Huns, Vandals and so many other nations of the North and East; Attila, Mahumet, Tamberlan, and the Turks the successors of Mahumet have mightily persecuted, and yet do persecute the Gospel: but many Antichrists were to come, according to their several prophecies apart by themselves. 
4. Esd. 15.  Hereupon is it said that the East in the end of the world shall bring many miseries: these be the Dragons of Arabia; the clouds coming from the East and North, full of wrath and storm, which should cause so great fearfulness and trembling, and spill so much blood, as in Esdras is foreshowed. Let it suffice you, that Attila, Mahumet and all their successors with the Monarches and people's aforenamed came not out of the fourth Monarchy, as the Pope did: 
Dan. 7.4. Esar. 11.12.  which was foretold of the principal Antichrist by Daniel and Esdras. They were neither borne within the Church nor yet went out of it: for they never had entered into it. But Antichrist was to be borne in the Church, 
Marc. 13. Dan 9 Thess. 4. Pet. 2. 1. joh. 2.  was there to abide and reign according to the prophecies of jesus Christ, of Daniel, S. Paul, S. Peter, and S. john. The Pope was borne there, went out from thence, & yet abideth & reigneth there with great power, pomp, and tyranny. The first weapons of Antichrist should be seducing and spiritual poisonings, as the Apocalyps warneth, under the name of the Whore and her enticements: which can not he applied to them, that planted their false religion and performed all by fire, sword, and fury. But the Pope hath laid the groundwork and mayn-stay of his first and principal greatness and power, on will-worships, on the show of counterfeit holiness, on false miracles, seducing and bewitching peoples and nations with words and deeds well pleasing flesh and blood, as also with promises and presents of goods and honours. Other ring leaders of heresy, as Arrius, Maniche, Pelagius, and such like, reigned not, as Antichrist was to reign, in the temple of God with all excess of power and glory; they never exalted themselves above kings, above all which is called God; their seducing and oppressions were never so general and continual, as the great Antichrist should bring to pass. Take the pain yourself, for you ought, it is as much as your salvation is worth, to consider more heedfully the prophecies of Antichrist, and compare the Gospel, with that which they teach and practise in your Church: & ye will find that I tarry not on every point, but do overpass far more matters than I touch. your ghostly Fathers and Doctors, like very Pharisees and hypocrites as they be for the most part, do set up against all these truths, the defence of the Pharisees against jesus Christ. How can it be, say your Doctors, that so many holy fathers, so many learned clerks, so many men, so many peoples and countries have consented to the doctrine of the Pope for so many hundred years, if it were against God, and against Holy-writ, specially seeing our Saviour hath said: behold, I am with you until the end of the world? This defence pleaseth flesh and blood passing well: the flesh fancieth them too well, who teach, that it is not ordinary for a man to wander out of the way, to sin, and to go on in his wandering and sin. Under the warrant of this defence infinite souls do stay, wax sluggish, and are lulled asleep, barking at such as would wake them out of this drowsy disease. But the wisdom of this world is foolishness with God: 
1. Cor. 3. 1. Cor. 2.  and the natural man perceiveth not the things of the spirit of God, saith Saint Paul; flesh and blood are blind and can not discern these mysteries: then let us not consult herein with worldly wisdom, or with flesh and blood, but with the spirit of God. By this spirit in the holy history we are taught, that Adam after his fall by sin was somewhat relieved and reform by the Lord, that God by his Angels visibly did warn him and his children from time to time to walk and live according to his commandments, with promise to restore and repair the decay of mankind: notwithstanding, in less than two or three generations they forsook the voice and way of God, and were corrupted after the imaginations and devices of the flesh; and this corruption lasted above sixteen hundred years. Then the merciful Lord willing to show his favour towards mankind, repaired his Church, renewed his commandments to Noë and his children: but again, within less than four generations the people went astray, & forgot God & his commandments. A long time after that going astray, the Lord called Abraham, & restored his Church by him, leaving the rest of all mankind in their corruption, who remained therein till the coming of Christ, for two thousand years and upward. The holy Ghost mereover teacheth, how after the Church was restored in Abraham, & confirmed in Moses and in all the children of israel, there followed many revolts in the Church of Israel, even as general as the former above rehearsed, for they seemed all to have forsaken the right way, insomuch as the faithful appeared nowhere: these apostasies or backslidings endured, some for two hundred years, some more, some less, though the Lord in the mean while awaked them and called them again by his Prophets. Ye know further how the Greeks for the most part swerved, ye count them for heretics or infidels in manner al. Now so it is; that th'Israëlites and Greeks may as well, or better than you, prevail with these words of Christ, [I will be with you until the end of the world] for as large and more express promises then that, had been made to th'israelites: and this promise pertained as well to the Greeks as to you: because they were instructed in the Gospel before ye were, and that more carefully and by more Apostles than ye were: and yet for all this both th'Israëlites & Greeks are gone astray from the faith these many hundred years past; which also hath befallen the Churches of Africa, who may challenge to themselves th'assurance of those promises with as great reason, as you may. Besides that, your own Churches have been defiled and overgrowé with heresies, namely when the barbarous nations of the North, and enemies of our faith left no face of a Church almost throughout Europe. We must acknowledge therefore, that such promises of God do never pass without this condition, if ye abide in me; in th'obedience of my word, according to the doctrine of Moses. 
levit. 26. Deut. 8. isaiah 29.  Else why should the Lord say in isaiah to the children of Israel? because this people come near unto me with their mouth and honour me with their lips, but have removed their heart far from me, & their fear towards me was taught by the precept of men, therefore behold, I will again do a marvelous work in this people, even a marvelous work and a wonder: for the wisdom of their wisemen shall perish, and the understanding of their prudent men shallbe hid. 
30.  and again in the next chapter; the Lord showeth why they are plagued notwithstading his promises: because (saith he) you have cast of this word and trust in violence and wickedness, and stay thereupon; therefore this iniquity shallbe unto you, as a breach that falleth, or a swelling in an high wall, whose breaking cometh soundainly and in a moment. 
59  and in another place: your iniquities have separated between you & your God, and your sins have hid his face from you, 
Ose. 4.  that he will not hear. and in Osea: seeing thou hast forgotten the law of thy God, I will also forget thy children. 
john. 8.  Also jesus Christ saith: if ye continue in my word, ye are verily my Disciples. Now let us gather of all these histories & sayings that universal & long-lasting corruptions & revolts are ordinary in the Church; that when the Church forsaketh the word of God, than God withdraweth from her his holy spirit, that when God hath called from her his holy spirit, the more she hasteth forward, the further she wandereth from the right path, & the more increaseth her corruption; that in herself no mean may be found to repair her ruins, or return her into the right way, if the Lord takes her not by the had & guides her aright to the forsaken way by his spirit & word. We learn also, that after the Lord hath long conceled from men the time of their corruption & ignorance, he hath given them over to the vanity of their minds, which boast & brave it with the bare titles of his Church & Religion: renewing his Church in the mean season nevertheless in miraculous sort by his immediate and extraordinary callings, as those of Noë, Abraham, Moses, Ezechias, josias and others. We learn again, that God's promises are tied neither to persons nor places, but only to his elect, and the same doth jesus Christ most plainly teach in S. Matthew by the similitudes of the husbandmen to whom the householder did let out his vineyard; 
Math. 21.  and them that were bidden to the marriage. seeing therefore your fathers and ye forsook the humility of true Christians, to puff up yourselves with pride of the flesh; seeing ye gave over the glorifying of the Lord in his word, power and mercy, to glorify yourselves in your carnal inventions, by your free-will and meritorious works; let it not seem strange to you that God hath left your fathers and you in the miseries of ignorance. 
4. Esd. 8.  For Esdras prophesieth that many miseries and calamities remain for them that shall live in the later times, because they shall walk in great pride; ye run after man's traditions, ye bring nothing forth but wild grapes, your hands are full of blood, you have trodden down the righteous, all your devices are against God to provoke th'eyes of his Majesty; ye put bitter for sweet; ye have no fear of God but through the commandment received of men; ye leave the doctrine of God which ye have heard from the beginning; ye demand more of him then he hath appointed; ye have left the faith; ye fulfil the measure of your father's sins, ye teach all things rather than the word of God; ye can not abide to be ruled thereby; ye gaze and spend the time on fables and vain toys; ye are wed to your own insolent wills; ye blame the way of truth, and in covetousness ye make merchandise of men's souls with feigned words: then leave to think it strange that the curse of God pursueth you, by blindness of heart, 
levit. 26.  ignorance & errors. In the like case to yours, Moses threatened the children of Israel, that God would forsake them. On like occasion prophesied isaiah, 
isaiah. 1.5.8.28.  that the Lord would curse his Church, and oppress it with the spirit of sleep, would shut her eyes, would cover the Prophets, & the chief of the seers, would make her to stumble against his word; would shut & darken the book; would make the wisdom to perish from the wise, & understanding from the prudent; would hide his eyes, & would not hear; would take away the hedge from about his vineyard; would break the wall thereof & it should be trodden down. 
Math. 23. Luke. 3.4. Esdr. 5.7.  This was the reason that jesus Christ gave the jews, wherefore they were refused. Likewise in Esdras we are certified that in the later times the land shallbe barren from faith; that wit shall hide itself, & understanding departed into his secret chamber, it shallbe songht of many and yet not be found; that men shall obtain nothing; because (saith he) men have taken to them the thoughts of vanity, and have purposed in themselves the deceits and trains of sin, and touching these things have said to the Lord, that he was not. In like manner S. Peter treating of th'instruments of Antichrist which forsake the way of the Lord, 
2. Pet. 2.  saith, that they should privily bring into the Church damnable heresies, & calleth them wells without water, and clouds carred about with a tempest, to whom the black darkness is reserved for ever. How then could they keep the right way, that had no other guides? S. john saith: 
1. john. 2.  if that which we have heard from the beginning shall remain in us, we shall also continue in the Son and in the Father. 
2. Tim. 6.  If any man (saith S. Paul) teacheth otherwise & consenteth not to the wholesome words of our Lord, and to the doctrine which is according to godliness, he is puffed up and knoweth nothing, but doteth about questions and strife of words: and a little after, he calleth them men of corrupt minds and destitute of the truth, which think that gain is godliness: to this purpose I will say by the way that clear-sighted persons can quickly discern, that the decrees and divers doctrines of your Church are for the most part founded upon gain. In sum, sith ye have despised the waters of Siloë, marvel not that ye are fallen and well-nigh drowned in the flood and bottomless gulf of men's traditions: ye have left the pillar and prop of the Lord; your iniquity is like a swelling in an high wall, whose breaking cometh suddenly, ye have set nought by the hallowed fire of God, to seek out another of your own kindling, marvel not that ye walk not in the light but stumble in the dark: and sith ye draw nigh to the devil, and draw back from God, marvel not that the devil draws nigh to you, and God draws back from you. Finally, for that ye have abused Gods promises, presuming to take him at his word without caring for the condition, wherewith he gave his word, and thinking him tied by his promise to be with you, and you not bound by the condition to obey him, therefore hath that presumption entangled your souls within the cords of vanity, and hampered you in those iniquities and curses which we daily see. But all these inducements and considerations are yet too low for matters so high. The secret cause of th'estrangings from God, of your revolts of the Church are past the reach of man's reason, it is the bottomless sea of God's counsel; and therefore must be treated of in another sort. Why should we ask how it may come to pass, which we see is come to pass? why should we ask, how it could be, that the Church lost her way so long time, since our Lord, the Prophets and Apostles assured us that so it should be? such questioning doth utter the mistrust of God's prophecies lurking in our unbelieving hearts. jesus Christ foretold us, 
Matth. 24. Marc. 13. Luke. 21.  many false Prophets should come and seduce many, that iniquity should abound, that charity should be cold, that th'abomination of desolation should be set in the holy place, that all nations should band themselves against his elect, that there should be wars & noise of wars, nation should rise against nation, kingdom against kingdom, the brother should deliver his brother to death, and the father the child, and children should rise against their parents, and should cause them to die, th'elect should be hated of all men, great earthquakes should be in many places, dearth, & pestilence, and great fear, and that the seducing and tribulation should be so great that if it were possible the elect should be deceived and except those days should be shortened, there shall no flesh be saved, such things (saith he) must needs be, but th'end shall not be yet. 
Dan. 7.9.  Antichrist (saith Daniel) shall speak words against the most High, and shall consume the Saints of the most High, and shall think that he may change times and laws, and they shallbe given into his hand, until a time & times and the dividing of time. This is that which is written in Esdras, 
4. Esdras. 5.  that the way of truth shallbe hid and the land shallbe barren from faith: and iniquity shallbe increased more than thou hast seen now, or hast heard in times past; and all friends shall fight one against another: then shall wit hide itself, and understanding departed into his secret chamber; it shallbe sought of many, and yet not be found, then shall unrighteousness and voluptuousness have the upper hand upon the earth: one land also shall ask another, and say, is righteous justice gone through thee? and it shall say, no: at the same time shall men hope but not obtain; 
4. Esd. 16.  they shall labour, but their enterprises shall not prosper: they shallbe like mad men, they shall spare none, they shall spoil and waste such as yet fear the Lord; for they then shall waste and spoil their goods, and cast them out of their houses; then shall the trial of my chosen appear, as the gold is tried by the fire. Hear, o ye my beloved, saith the Lord, behold thy days of trouble are at hand, but I will deliver you from them, be not ye afraid; doubt not; 
Apoc. 13.17.18. etc.  for God is your captain. This is the chief matter contained in th'apocalypse; for there is described the great and long-continuing Revolt of the later times, how all the world shall wonder at the great Beast and worship him, how this beast shall blaspheme against God, how he shall allure and retain on his side kings and peoples, how he shall make war on the Saints, and overcome them, how he shall have power over all kindreds, and peoples, over all tongues and nations, that this beast shall put to death them that will not worship him, that he shall have power to work false miracles, that he shall cause all both small and great, rich and poor, free and bond, to bear his mark: again; the kings and inhabitants of the earth shall kiss the great Whore that sitteth on the great Beast, they shall commit fornication with her, and shall be drunk with the wine of her fornication, and the Merchants of the earth shallbe enriched with the pomp and riot of her and of her city of Babylon: God shall put in the hearts of kings to do the pleasure and will of this great Beast, and to give him their rule & power until the word of the Lord be fulfilled. The man of sin [or Antichrist] saith S. Paul, shall come with all power and signs and lying wonders, 
2. Thes. 2.  and in all deceiveableness of unrighteousness among them that perish, because they received not the love of the truth, that they might be saved: and therefore God shall send them strong delusion, that they should believe lies. and further in that chapter he showeth that there must be a departure from the faith before the coming of our Lord jesus Christ; and because the same departure was to happen shortly after, he warneth them that the mystery of iniquity did then already work. He foretelleth also that in the last days shall come perilous times, 
2. Tim. 3.  wherein men of corrupt minds and reprobates concerning the faith shall resist the truth: but they shall prevail no longer, saith he, for their madness shallbe evident to all men. and after that he saith: the time will come, 
2. Tim. 4.  when they will not suffer wholesome doctrine: but having their ears itching shall after their own lusts get them an heap of teachers: and shall turn their ears from the truth and shallbe given unto fables. It is written in S. Peter: there shallbe false teachers among you, 
2. Pet. 2.  which privily shall bring in damnable heresies, even denying the Lord, 
1. john. 2.  that hath bought them: and in S. john; as ye have heard that Antichrist shall come, even now (saith he) are there many Antichrists. Leave then to demand how that may come to pass, which ye see is come to pass, and which is agreeable to man's natural corruption, & to the ordinary condition of the Church, and which must needs come to pass, as the Prophecies must needs be true. But judge now, if it be granted you from above, whether we live in the time of all these prophecies, or no. See whether the branch of the figtree is tender, and the leaves come forth. Weigh whether ye breath out any words but the words of men, who seek the ransom of your souls elsewhere than in Christ, who are not learned nor devout but in your fancies and desires: for your munkeries, doctrines and devotions are only founded on the desire of man. judge whether ye that enjoy this world at pleasure, & do persecute, are of the crew of Antichrist; or else the Reformed whom ye pill, spoil and sack, whom ye cast out of their houses, whom ye chase out of the world, who suffer at your hands endless vexation, and who breath out nothing but the word of God. My children, let us do as Ezechias, josias and other good kings of Israel did: when they went about to set the Church in order, they overskipped all men's traditions received and practised in the Church, and searched out the word of God, that lay before buried in darkness; and according to that word alone reform the Church: let us look back on the stone from whence we were cut of; let us bring our mother back to her former husband; let us return together to the water of Siloe, to wit, jesus Christ and his word. Saint john biddeth us not to stand fast in the traditions and commandments which we shall find in the Church, but in that which we have heard from the beginning: that which we have heard from the beginning is the word of God. Let us high fast and stand to it: prescription of time or contrary custom cannot abate one jot of th'authority, truth and power thereof; it cannot deceive us; we shall never want excuse before God, if we rule ourselves by it; for by this only rule hath he commanded us to serve him, and hath forbidden us to add thereto, or take aught therefrom. Now so it is, that to the same word the Reformed submit and order themselves in their devotions and actions, somuch as they are able. Then let us freely conclude the appearance to be greater that ye are th'heretics and schismatics, rather than they. They may tell you, as Elias told Achab: we are not they that trouble Israel, that trouble the Church; but ye and your father's house, which have forsaken the commandments of God and followed Baalim, Antichrist, mens commandments and traditions, fables, lies and vanities: but above all, the schism which you would cast on them, reboundeth on yourselves: for this is a ruled case, that he which separateth himself is not the schismatic, but he only that gives the occasion. And that is your corruption & your confusion, which occasioneth them to sever themselves from you: withal, your seducing, and chief your persecutions be so great, that they cannot endure to tarry with you. 
Apoc. 18.  The Lord also commandeth them to go out of your Church, your Babylon. Go out of her, my people, lest ye be partakers of her plagues. The Reformed are as the woman desolated upon the loss of her son, that is fled into the fields, that is fled into the desert. And yet although they detest & fly your errors, they are willing nevertheless to tarry by you and among you, to bring you by the word of God, to the truth of the word of God: they are ready to preach in your Churches, if ye will. But how should they tarry with you? ye chase them, ye banish them; ye rifle them; ye beat them; ye massacre them; & martyr them: and therefore ye have slender reason (God wots) to call them schismatics.   

CHAP. VII. Here followeth the Conclusion, and the application of all this discourse, with the admonitions or advertisements.  
THen, forasmuch as afore when I was content to wink with you, and when I treated touching the Reformed, as if they had been schismatics, yet it fell out upon proof that ye were in fault, for violating and breaking the peace ye made with them, the faith ye gave to them, and the oath ye swore to God: and also for intending and endeavouring to destroy them by force and material sword, or compel them by the same sword to leave their religion and take yours: which fault ye have redoubled with sin upon sin, in going about to confound the state of the Church, the state of the Crown, the laws of the Realm, the order of successions, the common wealth, the common peace, and the wealth and peace of every one, rather than ye will live nigh the Reformed or be governed by any of them: Know now, how much your evil is greater, your nature frowarder, and your sin horribler than ye think. They are no longer heretics, to whom ye deny the interest and benefit of the law of all nations under heaven, to whom ye have unrighteously violated your faith, whom ye persecute in their goods & persons, whom ye compel against their consciences, whom ye put to death: they are the people of God, the true professors of his holy Gospel. They be no heretics, though ye assay by violence to bring them back into the right way, as ye say: they be true and faithful Christians, whom ye seek to bring out of the right way. They are no heretics, whose company and government ye seek to shun, with so costly an adventure, as your country lives and souls are worth: they are Gospelers (though ye profanely deride the name) and hold a right opinion of the Catholic faith; who demand nothing but reason and right, even for the comfort, quiet, profit and salvation of all, and every one. It comes to my remembrance, that about the beginning of this discourse, when I showed you how needful it was that oaths should be made and kept, and told you how it was impossible to excuse you of perjury and reproof before God and men after ye had violated the pacifications of this Realm so solemnly sworn; I promised you then to resolve you of a doubt which ye might make, to wit, that since the breach of the peace ye have made many others and protestations against that peace, so that by the same necessary & religious regard of oaths, it seemeth impossible to you to return again to observe the peace broken. Behold a doubtful knot, which may be loosed with very small ado. For since it appeareth, that the Reformed are true Christians, and do demand only the free and open passage of God's word, that the kingdom of Christ may reign in men's hearts, ye must confess that your oaths and protestations made before or after the peace, to hinder the exercise of their Religion and destroy them, are quite contrary to justice, to God's glory, the freedom of his word, and the kingdom of his son: so that these later oaths and their like, & not those which you made for preserving of peace, are to be condemned and utterly retected. It standeth not so with vows & oaths which are thought to be made to God, as it doth with testaments & some other acts among men whereof the later do make the former void: for even as God is unmovable and never changeth his will, even so his pleasure is, that what soever is done with him, & men promise him should be unmovable: a vow or oath then being forcibly and lawfully made, all other oaths, execrations, and protestations which can be made in prejudice of the same may not nor ought be counted as oaths but as perjuries and mere ungodliness. It is a monstrous abuse and profaning of faith to make it a warrant for treachery impiety, trouble, confusion, and ruin of a state and Church. This is but to strengthen sin with sin, to establish and make faithlessness necessary by oaths, and namely by oaths that can not otherwise stand nor be avowed before God's justice. Away then with these last oaths and their like, show your disalowance of them by your repentance: otherwise (to return to my purpose) ye must confess that ye will retain them in despite of God and his Church, of reason, of justice, of the weal public, & in the end of yourselves. Now sith the case so stands, I tell you not that the Reformed are more in number & value, that they have Cities not to be won by assault, that they have societies, amities, alliances, & aid within & without the Realm: but I tell you, that they have many more millions of Angels for them, that the truth of God is unvanquishable, that God is for them, that God shallbe the master, that the lamb shall overcome, that his holy Word & Chosen shall remain, and the traditions of men, men themselves, and the world shall perish: I tell you, that the people of God, as isaiah saith, how few soever they be, 
isaiah. 18.27.  is a terrible people and unconquerable, for the Lord guardeth them day and night: I tell you, that you fret & fume to no end and imagine vain things, ye conceive chaff, and bring forth stubble; your counsels shall devour you as fire: God shall come forth as a giant, and shall lift up his wrath as a man of war, and shall triumph; he shall scatter you abroad, & devour you; he shall make you eat your own flesh, & make you drunken with your own blood; he shall take the cup of rage from their hand, & make you drink the dregs; he shall leave your name in execration to the chosen; he shall break your n1, and persecute you without ceasing, he shall sweep you with a broom that destroyeth, the earth shall swallow up your pursuings, the end thereof shall turn to joy and gladness for the faithful; to everlasting condemnation, tears, gnashing of teeth, and horrible torments, for the persecutors, & for you, if ye continue your evil beginnings. I judge you not, I leave you to the judgement of the Lord by his Prophets, and by wise Solomon, 
Sap. 17.  who saith thus: when the unrighteous thought to have thine holy people in subjection, they were bound with the bands of darkness and long night; and being shut up under the roof, did lie there to escape the everlasting providence: there doth the wiseman declare that the faithful do not but taste of miseries in comparison of the persecutors, that are made drunken therewith: if then ye esteem their misery great, judge with trembling fear, how much greater misery abideth you. 
2. Thes. 1.  S. Paul also judgeth you, when he saith, that it is a righteous thing with God, to recompense tribulation to them that trouble the faithful, and to them that are troubled, rest with the Apostles, when God shall show himself from heaven with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know God, and which obey not unto the Gospel of jesus Christ, which shallbe punished with everlasting perdition, from the presence, and from the glory of his power. Likewise, 
Luke. 7.  our Saviour himself judgeth you with these thundering words: shall not God avenge his elect, which cry day and night unto him, yea, though he suffer long for them? I tell you, he will avenge them quickly. 
4. Esd. 15.  Neither is the saying in Esdras to be omitted: behold my people is lead as a flock to the slaughter: as they do yet this day unto my chosen, so will I do also, & recompense them in their bosom: thus (saith the Lord God) my right hand shall not spare the sinners, neither shall the sword cease from them that shed innocent blood upon earth. To be short, hell awaiteth for the great beast, and them that war for her: the bottomless pit gapeth for great Babylon, as in the Reuclation is declared at large. The zeal of the Lord of hosts shall bring these things to pass. Come forth then from her also ye other children of mine, lest ye be partakers of her plagues, and swallowed up with her. Set yourselves by the lambs side, that ye may be partakers of his glory: and rather follow truth than shadows, shows and lies. Behold the time of the Lord that cometh, his fury burneth, and is too heavy to bear; his lips are filled with indignation, and his tongue is like a devouring fire: his judgement cometh on you, small time and occasion is left you to repent. In stead of continuing your raging persecutions, do as S. Paul did: 
Act. 9  he had received a commission to destroy the faithful that were at Damascus; he armed himself, and was accompanied with armed and violent men: he journeyed to perform his enterprise; and lo, he cometh to Damascus to search the faithful out, not to persecute, but to love them, to confer and be instructed with them, being inflamed with love towards that doctrine, that had afore inflamed him with hatred towards them. And thus seek ye the death and destruction of the Reform no longer, shun not their company any more, but seek them forth, and draw nigh to them, that ye may live and be instructed with them in the purity of the Gospel. ye persecute the self same Christ, the self same Gospel which S. Paul did; and so may ye be called, as he was, if ye be of Gods chosen. And seeing it is not the pleasure of God to give our king a son, in stead of raging as hitherto ye have done, because the Prince's nighest the crown are Reform, are Gospelers: rejoice ye, hoping that peradventure God will use this mean to advance the kingdom of his word. And be not afraid for that some Princes are wont to bring fire, sword, and the halter, to enlarge their religion and make it prevail: for if they would do so, they should hurt their religion, they should sin against God and his word, according to which only they rule their zeal. The word forbiddeth them, as heretofore we largely declared, to employ violence on the consciences: the word teacheth them, that it is strong enough to bring to God those that pertain to his election: that the kingdom and conquest of consciences is reserved to the word and the holy Ghost, and not to carnal weapons: that the duty of men herein, is to invite men to God mildly by preachings and admonitions; by examples of good life and gentle behaviour, and leave the rest to the holy Ghost. They know it not but too well, what a displeasure it is to any to have his conscience compelled, and that such compulsion is unprofitable, yea, bringeth forth effects clean contrary to their hope that use it. For this cause, in the lands under their obedience, in their armies, in their houses, they let their Subjects and servants live in liberty of their consciences and exercise of their religion, and do receive indifferently both the one and the other, the Catholic and Reform, making virtue the only difference, whereby they choose or refuse. Again, why should you fear to be hardly used by them, that are your natural and lawful Princes? he that cometh to any possession lawfully, doth always set before his eves in his enjoyment the preservation of that which he lawfully enjoyeth, ye know the goodness of their nature even in war: the truth of their deserts hath been so great and mighty, as hath forced their very enemies to confess it, & which is more, to make it known to the world. Adversity is the true schoolmaster of virtue: nothing in this world teacheth a man better how to use his prosperity, than his knowledge & experience of the contrary: ye know how long time they have been under this master; ye know by their actions, by the voice of the people, by the witness of all their enemies, how much they have profited in this discipline and namely the king of Navarre. I may speak it with th'acknowledgement of your consciences, with the truth, that he excelleth in all the parts required in a good Prince the choice and wishes of men. He beareth so princelike a port in his person, and is so praiseworthy in his actions, as any man living. He reigneth over himself and his subjects after an heavenly manner, being abundantly replenished with the Divine spirit, and not after the ordinary manner of men. There is the wit, that is the most quick and lively, most stayed and steadfast, that may be desired: a wit whose liberty was never enthralled by any cause of contentment, nor yet graveled by any sudden chance or displeasure that might happen. He hath always surmounted accidents of greatest difficulty and highest enterprise. His reason commandeth his conceit with such power, and filleth his mind so abundantly, that no place is left for unbridled affection, to enter or abide. Never was there man of his estate, so like himself at all times, as he is. He is a great warrior, if ever were any; in all the toils of warfare, he taketh such part, as the soldier doth, not differing in anything from his men of arms, but in matchless conduct and worthiness; he is wary and happy in war, and, if it may be spoken, he is worthy of his good hap: never Prince being so unwilling to war as he, hath done so many exploicts of war, as he. The strength of man bringeth no such wonders to pass, but the reason, experience and judgement of men that betake their soul to the counsel and government of God's good spirit. He mindeth his affairs; he will see, hear & know all: which bringeth to his subjects exceeding comfort, and is the only or most sure mean to continue his officers in their duty. He is popular, courteous in speech, mild in manners, and merciful in heart: and yet no Prince hath more majesty, or whose presence is more awful, or whose authority containeth every one better in his duty, or who preserveth justice more carefully than he, to the well-liking of all. He knoweth not cruelty, injustice, prodigal waist and oppression, being thing quite contrary to his studies and purposes: it was ne●●● heard that he killed, massacred, or murdered any one of his subjects, or servants within the verge of his Court or elsewhere. It is not known that he wrongfully withholdeth any other man's goods; his Palaces and Courts are not built or enriched with the ruin and spoil of towns of the people or any 〈◊〉; he spendeth according to the rate of his revenues; he thinketh the means he hath to spend by, do rather belong to his subjects, than the means they have to live by, do belong to him, he giveth upon good cause, and to good end, he robbeth not one to give to another; he giveth in such sort that he hath friends & servants enough, he giveth in such sort, that there resteth to himself enough to supply the need of his affairs, without being constrained to help himself with harming and oppressing others. The credit of this truth is not cracked by the oppressions, which many endure at this day through the armies and men of war of the king of Navarre. For these harmies and losses are as grievous to him, as they are to those that feel and suffer them be ●estifieth this truth abundantly with the 〈◊〉 of 〈…〉 with his ordinary complaints, with the careful pursuit, he hath made for peace, with the daily courtesies he bestoweth on them that come to crave his pity and goodness: there is no let in him but that he is as mild and gracious in war as in peace, he cutteth of so much as he may the just severities of the war, but yet, though he doth what he can war will still be war. If he had sufficient means to pay & entertain his gentlemen & soldiers, & be are out the burden of war against his enemies, ye might easily conceive what he is most willing to do, & that matters should pass calmly that ye should be harmed little or nothing at all by any of his, according to the desire he hath to relieve and comfort you al. But the performace of this good will he beareth towards you is yet impossible for him: because the most part of his goods and possessions are seized on and carried away by his enemies; all they that follow him, Lords, Gentlemen, and others are wrongfully banished out of their country, driven out of their houses, put from th'enjoyment of their goods, and put beside the exercise of their offices. They must needs live they must needs maintain themselves, & seeing they cannot with their own goods, which their enemies do unrightfully lay hold on, they must serve their turns, with that, which they can find of the goods of their enemies. Thus, it is not the king of Navarre that ye should complain of, it is the war, it is the auctors of these wars, which he began not, but rather is wonderfully displeased that it endeth not; he neither demandeth nor purposeth to have good or rest for himself, but with the good and rest of you all. He can well enough abstain from the favours of your Court, he could forthwith find in his heart to renounce your Crown, if there went with it nothing save his own, but there goeth with it more of yours, then of his; there goeth away with it of your goods & lands, your honour & dignities, your name and credit, your life and liberty, liberty I say, which hath ever been to all men a benefit inestimable, but above them all to your ancestors: so that his duty and degree, his calling and the good will he beareth you, permit him not to forsake and leave you to the peril wherein ye are; and therefore he either will save you from destruction and bondage, or will perish for you, or will perish with you. open your eyes then; accept of the right, the desert, & good meaning of the Prince: & beware ye refuse not such a Prince. Prepare your schues to receive him in the degree and quality wherein God doth and will (I hope) offer him to you, not that ye should desire the decease of your king whom ye have at this present and is blaced over you by God. Turn your eyes toward the king of Navarre with a loving regard, seeing he is such a one, that if leave were granted you to look for a king according to your own choice and wish, ye could not choose nor wish one more worthy: Believe me, ye shall receive more profit, commodity, and content by his reign, than he shall: he may better forge such subjects, than ye may such a Prince. Cease then your conspiracies against him; nay cease to conspire against your own selves, against God himself. It is high time for you to leave to look, desire, and seek for strangers, yet at the last call to mind that frank and true heart of your ancestors, wherewith they bought their own liberty and yours so dearly, freed themselves from the subjection of strangers so valiantly, and recovered their freedom from the English so nobly. They not only hated the rule of foreign kings; but also would not be ruled by their natural kings after a foreign manner. Charlemagne was borne king of France, he describe and obtained th'Empire; he would have governed this Realm with th'imperial laws, and have enclosed France within th'Empire: your forefathers, as Frenchmen in deed, justly jealous of their name, franchise, and liberty, could not abide it, and though he was one of the most redoubted kings that ever were, yet they stood against it most freely. One of my children stepped up boldly and used such speeches to th'emperor Charlemaigne their king in the mids of his army. As thou appointest us, o sacred Mareshe, we will follow thine ensigns in what part soever they are borne, for there is no monster nor thing so fearful that can keep us back. Thou beganst at Rome to be Emperor of other nations; but thou art borne Prince and King of the Frenchmen, whose valiance, I wots not with what destiny all strangers do envy, thinking our freedom to be the cause of their servitude, although that before thy reign not one only part of the land could call itself free. Thou hast power to give the Hungarians a king; the Greeks demand of thee but amity; thou commandest in all Europe: for the fear that Astrike hath of thee, & the alliance thou hast in Asia, thou holdest all the earth in peace, & men in safety. Thou causest religion to be observed. And yet thou undertakest one care, wherewith all the world may be troubled. We that are Frenchmen, though we see thee so great, demand nothing of thee but to continued Frenchmen, as afore. If thou employest us not in thy wars, we shall think ourselves above all others most unhappy & infamous. Why then wilt thou, that thy soldiers, thy realm & thy France should fall into the subjection of th'Empire? O French men, are ye bastards are ye degenerated? are ye changelings? what? have ye not one spark left of this brave and courageous jealousy of your Ancestors? is there less heart in you, than was in the Burguinions, that rejected the rule of Conrad th'emperor, for this only cause, that he was a stranger to them? Frenchmen! since when came ye out of kind, to become cowards and bondmen? ye sell one another; ye sell yourselves; ye sell me also. Doubtless ye will consume in these wars the price of my sale, and with it whatsoever ye have else, and in th'end, if your misfortune be so great, as to deliver yourselves and me also to the Buyer, ye must afterward repay to him that which he gave you; and whatsoever poverty ye allege, yet must ye restore to him the price of my sale with excessive usury beside, and ye must disburse all the charges. Ye seek the ruledome of strangers; if ye be so wretched as to find it, ye shall know what a stranger may, and is wont to do in a country won by conquest: he will not understand your language, he will not hear your complaints; in fine devouring fire to your destruction will come from him. Determine to resign the honour of governments & judgements, to yield your triumphant swords and stately robes to strangers. Determine to lout under the Lordly look, under the threatenings and stripes of the cruel Spaniard. Begin by times to harden your tender hands with all toils, handicrafts, and day-labour: determine to deliver all the fruits of your lands and hands into the gripe of the greedy Spaniard, & then to wait without daring to open your mouth till he takes pity on you, & shares you out a poor pittance to live by Leave to strangers the ancient seat, the commodious site and stately building of your castles, gotten with so great travail, possessed with so great honour and contentation, stored and enriched with stories, arms, and statues of your worthy sorefathers. Dream no longer of degree, of place, of nobility. Take ye the cark and care of housekeeping, and leave the profit and pleasure to them. Stoop like drudges, and give account to them like underlings of your day-works with trembling at their stern looks, and enduring their master full demeanour. Abandon your faithful fears, your dear and delicate daughters to serve and please them in all their abominable lusts. Let your sons be pages and lackeys to stern and lordlike strangers. None shallbe seen within your houses, castles, palaces, and towns, within the Courts of Princes, and courts of justice (if any justice be) but strangers: they will carry all the swinge, and then jacke willbe a Gentleman if he can speak Spanish. Think not, that the Courts Royal and those of justice will have any other speech, but how to keep you under, to vex and torment you more and more, to over-burden you with new tasks and tallages: and though ye be fleeced and flayed, yet if ye venture to come near them to complain, ye shallbe set back with store of blows. It were a folly to hope that all these miseries, yea worse than these shall not fall on your heads. Such curses & scourges of God ye can not escape; in cases like to these, they are ordinary and unavoidable, yet further, the Lord will lay his hand on you more heavily by odds, then on them which carried away through impatience alone, seek the Rule of strangers. Because the hatred you bear to him and to the purity of his word and Gospel, pricks you on to run after strangers. The Lords of the houses of Lorraine & of Guise trim you up this banqueting dish, and lay before you this poisoned bait, they are the brokers of these your miseries: nevertheless ye say, they bear a marvelous loving heart towards me and towards you, and are honest and virtuous. Believe me; they love you, like strangers as they are; that is, for profit and advancement that they hope to reap of you. Their unpacified malice, their unsatisfied avarice, and gaping ambition is that which they pursue, and not your cause, quiet, contentment, and profit. This is the truth of their commodities, which they only seek under the name, viso, and lying counterfeit of your commodity. For what are their propositions, but vain shows and empty shadows? If they have been well affectioned and honestly minded towards you, they have fairly left them both: whatsoever good affection or mind they had, it gave up the ghost at least when this goodly enterprise of the league began. If it be not permitted them from above to show no other kindness, than hitherto they have done, God save me & mine from it, and grant by his grace that the fear may issue from you, and devour them. Come on let us teach them that the noble heart of Frenchmen is not quailed, nor the jealousy of their name quenched, that the love, charity & zeal of Frenchmen towards their country and Princes, are not yet vanished away. Let us teach them, that such a realm as this can not be sold, nor paid for: that that is not surely bought of some particular persons, which belongeth to so many brave, courageous and valiant Princes, Lords and Gentlemen; to so many wise personages, to so many good and faithful subjects. If ye do it not, God will do it, and his fury will devour you with them, if ye continue in their cursed enterprises with them. Be not like to violent floods, which never cease to carl, wear, and break away, till they have spent all their water, and be quite dried up. When your power shallbe altogether spent, or seized on by others, than your courage shall nothing avail, but to increase your sorrows and troubles. Seek the physician, take counsel, and follow it while love natural heat remaineth in you; while there is some hope of recovery from your malady long time hath the Lord come to you to seek for fruit, and findeth it not, and yet he tarrieth, digging the ground round about your root and dunging it: long time hath he tarried for your conversion, warning you by his ordinary messengers the pestilence, war, and famine. Do not abuse his long-sufferance. For if he speaketh the word once, his wrath shall come, and in a moment shall destroy you: he hath not yet pronounced it, but hath conceived it; he openeth his mouth to prononnce it: make haste then to amend yourselves. I see no way but one for you to recover your health so far out of course, by which ye may return to God. And that way is, speedily to re-enter and each of you to keep himself within the bounds of his calling, opening your cares & souls to the word of God with zeal & liberty: and whatsoever is beside, leave it to God, to nature and the law (his ordinary means) touching the succession of the crown: seeing that which ye now do & attempt, is against God, and bringeth the Church, the Realm, the King and his subjects to wrack and confusion.  
Ye then, my Clergimen, 
Admonition, to the Clergy.  who are said to be the firebrands of this civil flame, who are as hot as the oven, and eat up the judges, return unfeignedly to the care of spiritual things; let your diligence and study be contained within the Churches, within the margins of the holy Bible: the care of the Crown is not committed to you. Ye fear (as ye say) a change in your estate: this is a colour without matter ye shallbe warranted from all changes, except those that the word of God shall make. If such changes befall, they shallbe agreeable to you, ye shall be the first that will consent to them: they cannot, nor aught to be hateful to you, unless ye resemble the Gadarenits, 
Math. 8. Luke 8.  who esteemed their swine more than the Gospel, and thinking to save their swine, drove Christ away. Now, the fear that ye have to lose your worldly commodities, ought not to make you continue in these your resolutions so pernicious. For ye shallbe inexcusable before God, as hath been said. On the other side, your fear is vain: none can, none ought, none will attempt to touch you in your persons, dignities, goods, franchises and liberties. But mark how ye fall into th'inconveniences which ye fly, and think to prevent or avoid with vain fear and false alarm ye are afraid of your fall in vain by this fear ye further your fall in effect. How much have ye disbursed? how much have ye lost to avoid th'effects of this fear? your most sworn foes would have been satisfied with the hundredth part thereof: ye might with it have bought peace of a very Turk: and yet ye are but in the beginning; ye are never the near to the end; ye have more to do, and more to fear, than at the first ye had. Mark how three or four of the greatest of your estate and calling give you this false alarm, to make ye run to arms, or to your purses, to help them: they put you in conceit of sickness, to make you be let blood, because they have to do with your blood. They make you lose and waste away your consciences, your souls, your wits, your bodies and your goods, in pursuit of their affections and particular quarrels. He needs not complain, that may come out of his miseries and will not: ye may have peace & quiet if ye list; ye have no pain, loss, nor grief, but that which ye bring on yourselves. Hold yourselves content with th'exercises of your functions and estates, with th'enjoyment of your houses, privileges and franchises, with the receiving of your rights: there is none that demands any thing of you: assurance shallbe gĕuen with oath so far as shallbe needful, that none shall meddle with you, or any thing that concerneth you. But ye need no greater assurance than this, to wit, the religion of your reputed enemies is quite contrary to that, which ye fear at their hands, namely, to be forced by them. Forbear then to set this Realm on fire; forbear these commotions contrary to your vocation, forbidden of God to all persons, and specially to you. Leave the disposing of the Crown to him, whom it belongeth to dispose, to your sovereign God and his ordinary means, to nature and the law.  
And you my Nobles, 
To the Nobility.  why are ye come out of the franchise and liberty of your ancestors, to become servants and pensioners to strangers, to take pay and pension of the League? what mean ye to do? mean ye to set the Crown on the head of the Lorraine or Spaniard? That cannot be, your Princes have God, reason and right on their sides: and so neither friends nor fortunate success can fail them in these affairs. All that ye can do (so far as the wit of man can foresee) is but to prepare an everlasting war in this Realm, ruinous to you & yours while the world endureth. For there be branches enough shooting out of the stocks of your Princes, there is courage and force enough on their part, to maintain the war for ever. The most and the worst ye may do, is to aid the Lorraines and Spaniards to overturn this state on them, on you, and on your brethren. I can see no other good coming to you by your league, your conspiracy, and subversion of this state. When the Princes shall be brought to ruin, the curse of the Egyptians, rehearsed by isaiah, abideth you: every one shall make battle against his brother; every one against his friend; City against City. The Guisians that shall remain, will run one at the other like Rams in rutting time; the governors will think to get th'upper hand; so many governors, so many butchers and peti-tyrannes': thus shall you continue still betwixt the hammer and the anvil. For if your Country (as God forfend) should become a prey for so many catchers, do ye not see already in what plight yourselves shall stand between them? Think ye to be more honoured, or maintained in your glorious titles by strangers, envying your glory & greatness, than by Frenchmen that part-take as brethren in the shining beams of your renown? Fear ye to be worse entreated in religion and other causes, by your natural Princes, that cannot see you suffer, but they suffer also with you, by force of the natural compassion that should be between you, as members of the same body, then by strangers, whose natural property is to rejoice in your grievances, according to the natural grudge between you and them? Fear ye to be worse entreated in religion, of your own Countrymen, who have still required to have the conquest of consciences left to God and his word; than of strangers, who have still made religion ply and bow after their appetites, to serve them for a cloak in th'execution of their enmities, ambition and covetise: the liking of your dignities, your wives and houses, shall condemn you of heresy. Set before your eyes a mad bedlam body, trotting in and out, and carrying with toil and much ado, fuel and fire into the heart & every corner of his house, for to burn his family, his wife, children and servants, his goods, his house, and himself. Compare your actions, with that Bedlam bodies, & ye shall find them to agree jump: ye bring & lay your goods, your pains and travail, your life and honour, at the Lorraines feet, to aid them to burn this Realm, wherein are your wives, children and servants, your kinsfolk and friends, your goods and yourselves. Believe me, the hopes they feed you with, are vain. After that by your mean they shall become masters and Lords of France, they will fear none but you; Frenchmen shallbe their only enemies, and principally the Nobles: they will think themselves never assured in their usurpation, until they have quite overthrown and destroyed you. Thus, there is no good to be hoped for by the travail ye take, and hurliburlyes ye make; but on the contrary side account must be made, that from them will issue the ruin of this state and yourselves. Behold, how for a mess of Lentil pottage, like a sort of Esau's, for a sinal portion of that which is your own, which belongeth rather to you, than them that give it; ye sell your birthright, your natural freedom, the honour of your ancestors and yourselves, your liberty, your repose, your goods and country; and which passeth all, ye band yourselves against God, against the course of kind, against the laws; so, that shame, loss, confusion, and eternal damnation must needs await you. Abandon therefore this accursed League, and re-enter into the franchise and Gentlemanlike courage of the French your predecessors: and like nothing more than the air and French name, than the entertainment of your natural Princes. Turn your eyes towards them; and ye shall find in them whatsoever a frank minded Nobility may desire. If ye will live in quiet, with honour, reknowledgement, & recompense at the hands of one Prince: go to them, ye shall find them agreeable, courteous, affable, honourable, magnificent and bountiful; furnished and given to all exercises of true nobleness; and such as can well judge, remember, and gratify the merit of Gentlemen. And if a more stout courage pricks you on to desire the recovery of that, which hath been usurped by your neighbours on your livelihood and honour: who can better assist and conduct you in such enterprises, than your Princes, who have the same interest in the like that you have, and the same desire too peradventure; who are incomparable in all perfections required in Generals of an army? It is against strangers, against th'enemies of your Princes, that ye must arm and conspire together; which would undermine, pluck down and overthrow this Crown: it is your part to uphold it, it belongeth to your state and charge, it is that which your fathers and you have so solemnly and so often sworn. Apply yourselves and obey to the will of God, to the order of nature, to the constitutions of the law: considering all these do favour you, and present to you the most accomplished Princes that ye may desire. Range your selves on their side. Only, arm not yourselves, but abide quietly in your houses, and the war shall end anon by a good peace, or some other mean: God and men will can you thank, & your king chief, who will hold his liberty of you: ye know it well enough; ye may no longer dissemble.  
And ye, my justicers and Counsellors of Estate, 
To Magistrates.  why serve ye from the duty of your charge? why set ye at nought the oath ye made to God, to justice, to the Crown, and to the King? why hide ye the talon, that God gave you? why destroy ye godliness, mercy, justice, and law the foundations and assurance of the Crown? why shut ye your mouth in the king's presence? why dissemble ye with him, that which importeth his rest, his honour; the presernation of his Crown, of his Estate, of his Realm, of public peace; the comfort of his poor subjects, and your own preservation? ye resemble the fig tree spoken of in the Gospel, ye bear a green leaf, but ye bear no fruit: it was oursed of the Lord; fear ye the like curse. Ye be officers of justice, and yet do conceal that which is justice. ye are Counsellors to the king and yet ye counsel him not: ye are in deed but Counsellors for yourselves, for that which seemeth gainful to yourselves, and for strangers against him. If his Majesty command any thing, that is prejudicial ever so little to you and the companies linked with you, ye say that such commandments are extorted from him against his will or witting; ye can then use very free admonitions, and declare to him what is justice; ye be free, hardy, and mighty enough to oppose yourselves against such commandments. But if his life, repofe, and honour, with the ruin or preservation of the weal-public stand upon it, although ye see that he is forced, that for fear (a word that may make all Frenchmen blush) even for fear he is feign to allow that for good, which he detesteth in his foul; ye dare not speak, ye maintain him in his fear, in his captivity; yourselves captive him (for if he were well assured to find in you that which ought to be, he would take another course to quench this civil flame) yourselves, I say, first made bondmen through false fears, vamechopes, poisoned and pestilent gifts. This is the price for which ye sell your goods, wives, children, your honour and conscience, the public honour & liberty, your country & your king. Ye give your sclues over, so to be won and possessed by strangers, that ye have no other rule in your judgements and counsels, save their will. If your king make any motion to take advise of you; ye first look them in the face, before ye will speak, ye first take direction of them, what answer to make. Consider the poverties, deformities, confusions & corruptions, which this League whom ye favour hath brought aswell in your estate, as all other estates of this Realm. Acknowledge that the League, with the foundations, propositions, practices and pursuits, the pretence, the true purpose and effects thereof, are most mischievous & deadly; that the fears and hopes thereof are false and vain. Shake of then your bondages, visors and dissimulations: take again to you the liberty & freedom that justice and God have granted. For of God and of justice ye hold your honours in chief, and not of men: ye dishonour it as much as in you lieth, with dastardly cowardice; ye are in Weales-publike and Monarchies, that which reason is in man: if reason hath lost her liberty, if she be enchained, man doth nothing but build and hasten on his own loss and ignominy. Seeing then ye are fountains, from whom the reason is drawn, wherewith this realm is governed; keep your souls clear and free, under the command of reason and justice only; which is true liberty in deed, and according to the same condemn the League, & all the Leagued. And since that happy wisdom, which foreseeth & preventeth perils, could not obtain it at your hands, let unfortunate after-wit obtain it. For ye begin to see, to feel, and to be oppressed with the miserable effects of the League, and of your winking thereat. Condemn it then freely; even as it is contrary to the commandments of God, to the laws of nature and nations, to the laws, customs and usages of this land: the intent of it is to overthrow and confound all: a Country wasted (say they of the League) is better than a Country lost; thinking that lost, which they cannot catch. I do not say; decree and command that armies be sent against it: but only I say condemn it, and so leave it: be resolved on peace; give this counsel to our king; and leave to God, to the order of nature and to the law, th'event of the succession of the crown: colour the League no longer with your dissimulations; it will then remain so naked, filthy & stinking, that none will make account of it, each one will reject it: and so shall we all live in peace, and so shall ye perceive the reestablishing of all estates in their former beauty and brightness, with the restoring of your greatness, authority and credit in this Realm: the king & all true Frenchmen will acknowledge themselves to hold their liberty, name and safety from God & you. And keep yourselves within the limits of civil justice. Assay not to confound your power with Gods; to encroach upon the rights belonging to the Lord: or else he will discover your shame, he will take from you, grace, judgement, favour and means: he will take from you all. Learn not to exceed the bounds of your authority, of the Roman judge, who is mentioned in the Acts: the jews brought before him S. Paul, saying, 
Acts. 18.  this fellow persuadeth men to worship God otherwise than the law appointeth: and as S. Paul was about to open his mouth, Gallio (for so was the Roman judge called) said to the jews, if it were a matter of wrong, or an evil deed, I would, according to reason, maintain you: but if it be a question of words and names, and of your law, look ye to it yourselves: for I will be no judge of those things, & he drove them from the judgement seat. I cite not this example of Gallio, as though ye should be careless to know the truth in religion, as he was; but that ye should proceed with indifferency between both parties, in cases not thoroughly known to you as he did. And whereas he refused to hear, that which belonged not to him to judge, although the party accused was present, much less ought ye to condemn that cause, which ye may not define, or those persons whom ye never heard speak in their own defence. Likewise, as he drove those importunate accusers from the judgement seat, so ought ye to drive these imperious. Leaguers from your seats of justice, from your tables of counsel, when they go about to drive you to trespass the bounds of your duty, and invade the king doom of the word, which in all causes of Religion should judge now, as it shall judge at the latter day. Leave then to the word of God alone that which pertaineth to the jurisdiction thereof, and must be reserved thereto, according to God's commandments. And if ye proceed to take knowledge of religion, let the word of God only be the rule and squire of your proceed. On th'other side account them not condemned, nor heretics convict, nor justly delivered to your secular arm, who are not condemned but by their adversaries, by their sworn enemies against the order and manner of judgements. Favour no more, with hazard to be joinct persecutors, them that trouble the Church and this Realm, for no cause but their appetites, revenges, and ambition, and not for weeding of the Church, as they pretend, and yet that is not permitted them. Use no more the service of butcherly executioners, of principal massacrers, robbers and riflers, for th'execution of the wrongs and oppressions of the League, of th'excommunications and condemnations of the Clergy pronounced upon no cause but fury; and ye shall find the blessing of God, the favour of your king; the wishes, applauses, and praises of the people shall assist you in so doing, rather than otherwise.  
And ye (my poor People) murmur no more, 
To the People.  mutter nor mutiny no more within your Cities, Boroughs, and Villages, to favour with your outcries, your wishes, your travail, your arms and your life, this damnable conspiracy of the Leagued. Ye feel to the quick, how vain and deceivable their propositions are. They promised you discharge, comfort, liberty, abundance, case, and quiet. They said, they would deal between the king and you, to obtain of his Majesty the reformation of all things to your contentment, and chief to the abolishment or diminishing of taxes. And now see, how their armies have spoiled you of all your goods, have deprived you of the fruit of your labours, have gnawn you to the very bones, have taken the bread and water out of your hands. They have, and yet do constrain your king to increase the taxes, to draw blood from you till the last drop, to urge you with all rigours, wherewith he is extremely aggrieved. Furthermore, ye know and feel by the pestilence and famine, which outrageously range among you, that God alloweth not such conspiracies. Believe me, no other thing can come to you of the League, except a most great and unrecoverable desolation. For this is ordinary, that divisions among great men, whatsoever pretence they make, work no other effect than wast of the country, turmoil, loss & ruin of the people: the people always play the principal part in the tragedies of Civil wars, they serve in steed of the Chorus or Quire to bewail their misfortune without ceasing: great men consume them as fuel to maintain the fire of their division, the fire of their ambition. Behold th'ordinary fruit and success of enterprises, which people undertake or favour against God, his word, and justice. So long as the League shall endure, matters shall go from bad to worse. ye have the pay and wages, whereof ye are but too sure. For besides the retiring, estranging and despair to achieve those hopes which the League fed you with all, ye have, as I told you, plague and famine, surplus of taxes, torment, waist, violences and riots of men of war. give it over then, lend it no longer your ears, your wills or favours. Return each of you to your houses, to the exercise of your callings: keep your thoughts, your desires and labours within the clofure of your fields and shops. Crave for peace of God and the king. Crave it of God with earnest prayers, & with submission & obedience a good successor of your king. And go not on still to draw destruction wholly on your heads, upon a false fear of that thing which can not come on you in any wise, and when it shall come it can not bring with it so great harm to you in your whole lives, as one year alone of war bringeth. Ye shall no sooner have forsaken the League, but peace shallbe at your walls, it shallbe published & maintained in your town & Cities. ye shall no sooner have forsaken it, but that prosperity and other blessings of God shall lodge in your town, houses and families; shall appear in your persons, and on the labour of your hands, shall fatten your fields and multiply your fruits: war, pestilence, and famine shall vanish away: peace, and God's grace shall shine again on you.  
And you (my King) lift up yourself about the dissimulation of your Counsellors, 
To the King  who for the most part (to the mishap of you and of all this State) are won already by strangers, or parties sworn too far in the differences of Religion; they are auctors or partakers in all these tumults. Sir discern them: seek not for truth or faithfulness, where passion rules: take counsel above all of God and your soul. Hear th'one and th'other before ye ordain, and cause your Edicts to be published and executed. They, against whom these men provoke you, make no profession but of the Gospel, of the word of God: inquire whether they falsely attribute to themselves this profession, or no: itstands you greatly upon to do so. For if the saying of the Reformed is true, doubtless ye band yourself against God, against the kingdom of his word, against the purity of his Gospel, against the Reformation of his Church: ye auctorise men against God; you prefer your commandments before his, you enter your name among the persecutors of the Church. And thereupon you cast yourself headlong into danger of the curses of God: you give yourself over to the punishments. plagues and torments which the histories and word of God teach us to be provided aswell in this world as in the world to come, for persecutors of the Church. You know, how God sent most dreadful plagues on Antiochus, Herod and many more for their enterprises presumed and done against him and his Church. The same God, that reigned then, reigneth yet still, and is as much to be feared as ever he was, and also mighty to do miracles, as than he was. He reproveth even kings for his people's sake, 
Psal. 105.  faith David: he reproveth them with plagues as he did Pharaoh and the king of Gerar that vexed his chosen. Let God then reign over you, 
Gen. 12.20.  leave to him and his word the kingdom of men's consciences; let it suffice you that he commandeth so. Man cau not judge nor force the conscience. for experience proveth it to be impossible. Your ancestors being kings have left you examples of this obedience. They permitted their Princes, and other subjects, to tell them freely that God was to be obeyed rather than they. This appeareth in the requests presented to Charles the sixth by the Duke of Burgoine & of Lembourg, & by the Earl of Nevers; were allowed by the king and his Counsel. We read also that the Duke of Britain being required to acknowledge Pope Clement, by one of your predecessors, said to him in presence of his Princes and all his Counsel; that for his dignity of being Duke of Britain he was bound to do fealty and homage to his Majesty, but in behalf of Religion & his conscience, he ought no duty but to God alone: his answer was found reasonable; there was no more spoken to him: no army was sent into his country to compel him to believe in Pope Clement. And in deed, in force and violence is no religion, as hath amply been discoursed: it is but a most damnable pretence. Return then quickly out of this evil way that leadeth to perdition. judge not the controversies of religion, but with and after the word, all things being faithfully, lawfully and surely handled and debated. Let not man, covetousness, enure and ambition overrule any more in such affairs. Let not th'abominable pretence of the League arm you any more against your humblest and faithfullest subjects, against the Princes of your blood, to the loss of your salvation & honour, & to the subversion of this realm. Have some pity (Sir) of your soul: for God is highly displeased at such pursuits full of miustice and impiety. Have pity of your honour and of the honour of your Counsellors, of your Lieutenants and Magistrates that dependeth on yours. Take heed, that it be not spoken of you, now and so long as the world shall endure, that you are and have been one of the persecutors of God's Church! what dishonour shall it bring to you and your memory when Historians shall reckon you in the same Role with Herod. Nero, Caracalla, Maximus, Dioclesian, and other persecutors of the Gospel? Take heed also, lest it be said of you, that you have corrupted the laws of France; that you defacefrom among Frenchmen the name of Frenchmen; that you have overthrown and trampled under feet the liberty and honour of this Realm, that you have brought it to utter ruin; that ye have given it in pray, first to civil wars, after to the tyranny of strangers. Sir, take compassion and pity on your poor people; they can do no more: jeave of to torment them, and yourself also, at the pleasure of strangers enemies of your quiet and your peoples. What injury have your Princes and your cousins done you, that you are so moved against them, saving that they stepped back like faithful vassals, when you would have smitten them at the instigation of strangers? they have in as modest manner as natural defence would permit them put of the blows of your armies guided and set on by strangers their enemies, and (to say the truth) yours also, though they were infinitely vexed in their persons, possessions and goods under the authority or rather abuse of your name: they have left of arms forthwith even when you commanded them: they have gone towards you & retired from you even when it pleased your Majesty. Behold the only occasions that you have to wish them evil. And yet you are told that they disturb your quiet, and your Realms. Let deeds and not words witness the truth therein. judge you who be th'authors of the civil wars: whether they, that after sundry excuses, by force and constrainct take arms, only for defence of their persons, goods, and liberty of their consciences; or else they that take arms for to break and disannul your Edicts, your faith and the faith public given by oath, to give onset to your Crown, upon the Princes of your blood, to come nigh to it by their recoilings, to mount up to it by their abbasings, to get into their hands the rights of your Princes, to fatten themselves with the blood of your people: that know they have no other way to grow great, nor mean to maintain their new increases of greatness, to dive into your treasures and revenues, then by war, and during war. Consider also, that the Princes, whom you pursue, are most worthy to be avowed of you for kinsimen, to be named your successors, until it shall please God to give you a son to be your successor. Look on th'other side how the Leagued despoil yourself of the greatest part of your rights, and of the honour belonging to your, so that (as seemeth) they lack nothing but your name; how they have shared with you in your kingdom, usurping all the power and honour, & leaving you the bare title: they presume within your towns and over your Nobility with more sovereignty than yourself; they cause most preachers throughout France, and persons suborned in all assemblies and meetings to publish their valour, their affection, their victories, which in deed are yours and none of theirs. re-enter then, Sir, into the true possession, liberty, and limits of your power. It is the honour of a Prince to let limit his sovereign power by the word of God, and by reason, whatsoever the flatterers of the Court, the corrupters of Kings and Princes, chat to the contrary. But, command you that, which God and reason commandeth you. Fear God, & let men fear you. Believe them not, nor fear them any more, that set before your eyes the great intelligences and powers of the League: you know now the weakness of the Leagued, the vanity of their promises, hopes and threatenings by their acts and executions: their intelligences and forces are assured in none, but in you. Th'Italian is too much divided; the Spaniard hath too much to do, for to enterprise against you: most of your Frenchmen favour them not, but for their respect to your Name, which th'Edicts bear in their forehead: revoke them; return to th'observation of your oaths. Doubt not of your subjects obedience; speak your will frankly, & see who dare disobey? what if some storm & stir, whom fear, fury, & despair of pardon drive on, who being unworthy will be as unwilling to make trial of your grace? let them run on like mad beasts till they have gored themselves. The body of your state will be the better, when a meany of such biles are lanced. Only, give peace to yourself & your people: make account that none shall be able to hinder so holy a purpose, & in so doing you can not do amiss. Peace shall further your zeal towards the Church, & your affection towards your Subjects. For in one year of peace, th'exercise of religion well & duly performed on th'one side and th'other, shall bring again more souls to the right way, than all the forces in the world may, that rather wast then weed the Lords field, & confounded rather than convert consciences. The word of God demandeth not warlike arms, but willing ears to hear it, to prevail against the word of men. The ancient Christians of the primitive Church did not by arms hinder the sacrificing and preaching in honour of Idols; but only required that themselves might be permitted to speak also. And certainly, no man can oppose himself more directly against the kingdom of God, or more openly destroy & confound consciences, then if he trouble the Church of God with arms. For during war, vice reigneth, God's word hath no sound, is not heard, is not received, is not kept. And so, you can not in better sort show your affection towards your people, then in giving them a good & lasting peace: for without it, all the directions & ordinances which you may make, can not stand. It is impossible to stay the abuses, enterprises & violences of Governors; to restore the Church & justice; to order the officers; to pacify the Cities; to relieve the people; and bring them to their duty again, during the war. It is impossible for a king to be a good king, or for a subject to be a good subject, during civil war. To be short, the Scripture teacheth us, that peace and rest are the foundation and assurance of the Church, of justice, of kings, and of subjects. I will say further, by your good leave, that civil wars take away with them always some part of the Prince's honour. Call to remembrance the saying of the Emperor Martian; to wit, that it is not honest nor honourable for a Prince to take arms; so long as he may live in tolerable peace. Enjoy therefore your Realm peaceably. Toil not yourself for that thing which stands you in no stead, which tendeth not but to make you bury your France with your conscience and honour. Leave to God the success of your succession; it belongeth to him: chief seeing that without drsturbance and confusion of the Church, and without ruining your subjects and your Realm, you can not perform that which the Leagued do propound you. Sir, pull down your own will, and the counsels of men, to set up the will and commandments of God; & God shall pull down the will of your enemies, to set up your will.  
Finally (my children) ye see how God condemneth your actions, and fighteth against them by all kind of calamities, with pestilences & other dease, blind & strange diseases, unknown to your Physicians: by wars, fammes, and ghastly fears, which stoup nor yield at all to your wisdom and travail: God condemneth your conspiracies by the wretchedness & vanity of their effects, by the conspiracy of the air and seasons, which band themselves against you, which mar themselves to mar you, which arm themselves to execute on you the justice of God's curses and vengeance. If you harden your hearts against this speech which your sovereign God useth, if ye understand it not; he will speak to you yet more aloud, more plainly more roughly. Be converted then. Go (my children) crave mercy of the Lord, cry still to him till he repair and set his Church for his praise in the land: yield yourselves guilty, and seek his face, till he come & make his mercy & righteousness to rain on you, till he be the plague of the plague, the destruction of the grave, the dearth of famine, and the sword of the sword.  
FINIS.